To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our dis-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time. It is needless to say that medical materialism draws in point of fact no such sweeping skeptical conclusion. It is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiritual judgment. It has no physiological theory of the production of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. PROF. WILLIAM JAMES.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God and the altar, and them that worship therein.—Rev. xi. 1.

PREFACE THE QUESTION AVE! There must have been a time in the life of every student of the Mysteries when he has paused whilst reading the work or the life of some well-known Mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question: “Is this one telling me the truth?” Still more so does this strike us when we turn to any commentative work upon Mysticism, such as Récéjac's “Bases of the Mystic Knowledge,” or William James's “Varieties of Religious Experience.” In fact, so much so, that unless we are more than commonly sceptical of the wordy theories which attempt to explain these wordy utterances we are bound to clasp hands with the great school of medical-materialism, which is all but paramount at the present hour, and dismiss all such as have had a glimpse of something we do not see as détraqués, degenerates, neuropaths, psychopaths, hypochondriacs, and epileptics. Well, even if we do, these terms explain very little, and in most cases, especially when applied to mystic states, nothing at all; nevertheless they form an excellent loophole out of which the ignorant may crawl when faced with a difficulty they have not the energy or wit to surmount. 143


True, the utter chaos amongst all systems of magic and mysticism that has prevailed in the West during the last two thousand years, partially, if not entirely, accounts for the uncritical manner in which these systems have been handled by otherwise critical minds. Even to-day, though many thousand years after they were first written down, we find a greater simplicity and truth in the ancient rituals and hymns of Egypt and Assyria than in the extraordinary entanglement of systems that came to life during the first five hundred years of Christian era. And in the East, from the most remote antiquity to the present day, scientific systems of illuminism have been in daily practice from the highest to the lowest in the land; though, as we consider, much corrupted by an ignorant priestcraft, by absurd superstitions and by a science which fell to a divine revelation in place of rising to a sublime art. In the West, for some fifteen hundred years now, Christianity has swayed the minds of men from the Arctic seas to the Mediterranean. At first but one of many small excrescent faiths, which sprang up like fungi amongst the superb débris of the religions of Egypt, Babylonia, and Greece, it was not long before (on account of its warlike tenets and the deeply magical nature of its rites*) it forced its head and then its arms above the shoulders of its weaker brothers; and when once in a position to strike, so thoroughly bullied all com-petitors that the few who inwardly stood outside the Church, to save the
* Primitive Christianity had a greater adaptability than any other contemporary religion of assimilating to itself all that was more particularly pagan in polytheism; the result being that it won over the great masses of the people, who then were, as they are now, inherently conservative.



bruised skins of the faiths they still held dear, were, for selfpreservation, bound to clothe them in the tinsel of verbosity, in wild values and extravagant symbols and cyphers; the result being that chaos was heaped upon chaos, till at last all sense became cloaked in a truculent obscurantism. Still, by him who has eyes will it be seen that through all this darkness there shone the glamour of a great and beautiful Truth. Little is it to be wondered then, in these present shallow intellectual days, that almost any one who has studied, or even heard of, the theories of any notorious nobody of the moment at once relegates to the museum or the waste-paper basket these theories and systems, which were once the very blood of the world, and which in truth are so still, though few suspect it. Truth is Truth; and the Truth of yesterday is the Truth of to-day, and the Truth of to-day is the Truth of to- morrow. Our quest, then, is to find Truth, and to cut the kernel from the husk, the text from the comment. To start from the beginning would appear the proper course to adopt; but if we commence sifting the shingle from the sand with the year 10,000 B.C. there is little likelihood of our ever arriving within measurable distance of the present day. Fortunately, however, for us, we need not start with any period anterior to our own, or upon any subject outside of our own true selves. But two things we must learn, if we are ever to make ourselves intelligible to others, and these are, firstly an alphabet, and secondly a language whereby to express our thoughts; for without some definite system of expression our only course is to remain silent, lest further confusion be added to the already bewildering chaos. 145


It will be at once said by any one who has read as far as this: “I lay you whatever odds you name that the writer of this book will prove to be the first offender!” And with all humility will we at once plead guilty to this offence. Unfortunately it is so, and must at first be so; yet if in the end we succeed in creating but the first letter of the new Alphabet we shall not consider that we have failed; far from it, for we shall rejoice that, the entangled threshold having been crossed, the goal, though distant, is at last in sight. In a hospital a chart is usually kept for each patient, upon which may be seen the exact progress, from its very commencement, of the case in question. By it the doctor can daily judge the growth or decline of the disease he is fighting. On Thursday, let us say, the patient's temperature in 100°; in the evening he is given a cup of beef-tea (the patient up to the present having been kept strictly on milk diet); on the following morning the doctor finds that his temperature has risen to 102°, and at once concludes that the fever has not yet sufficiently abated for a definite change of diet to be adopted, and, “knocking off” the beef-tea, down drops the temperature. Thus, if he be a worthy physician, he will study his patient, never overlooking the seemingly most unimportant details which can help him to realise his object, namely, recovery and health. Not only does this system of minute tabulation apply to cases of disease and sickness, but to every branch of healthy life as well, under the name of “business”; the best business man being he who reduces his special occupation in life from “muddle” to “science.” In the West religion alone has never issued from chaos; 146


and the hour, late though it be, has struck when without fear or trembling adepts have arisen to do for Faith what Copernicus, Kepler, and Newton did for what is vulgarly known as “Science.” And as Faith, growing old before its day, held back Science with a cruel hand, so let us now, whilst Science is still young, step briskly forward and claim our rights, lest if we halt we too shall find the child of the Morning once again strangled in the maw of a second Night. Now, even to such as are still mere students in the mysteries, it must have become apparent that there are moments in the lives of others, if not in their own, which bring with them an enormous sense of inner authority and illumination; moments which created epochs in our lives, and which, when they have gone, stand out as luminous peaks in the moonlight of the past. Sad to say, they come but seldom, so seldom that often they are looked back upon as miraculous visitations of some vastly higher power beyond and outside of ourselves. But when they do come the greatest joys of earth wither before them like dried leaves in the fire, and fade from the firmament of our minds as the stars of night before the rising sun. Now, if it were possible to induce these states of ecstasy or hallucination, or whatever we care to call them, at will, so to speak, we should have accomplished what was once called, and what is still known as, the Great Work, and have discovered the Stone of the Wise, that universal dissolvent. Sorrow would cease and give way to joy, and joy to a bliss quite unimaginable to all who have not as yet experienced it. St. John of the Cross, writing of the “intuitions” by which God reaches the soul, says: 147


“They enrich us marvellously. A single one of them may be sufficient to abolish at a stroke certain imperfections of which the soul during its whole life has vainly tried to rid itself, and to leave it adorned with virtues and loaded with supernatural gifts. A single one of the intoxicating consolations may reward it for all the labours undergone in its life—even were they numberless. Invested with an invincible courage, filled with an impassioned desire to suffer for its God, the soul then is seized with a strange torment—that of not being allowed to suffer enough.”* In the old days, when but a small portion of the globe was known to civilised man, the explorer and the traveller would return to his home with weird, fantastic stories of long-armed hairy men, of impossible monsters, and countries of fairy-like wonder. But he who travels now and who happens to see a gorilla, or a giraffe, or perchance a volcano, forgets to mention it even in his most casual correspondence! And why? Because he has learnt to understand that such things are. He has named them, and, having done so, to him they cease as objects of interest. In one respect he gives birth to a great truth, which he at once cancels by giving birth to a great falsehood; for his reverence, like his disdain, depends but on the value of a name. Not so, however, the adept; for as a zoologist does not lose
* “Œuvres,” ii. 320. Prof. William James writes: “The great Spanish mystics, who carried the habit of ecstasy as far as it has often been carried, appear for the most part to have shown indomitable spirit and energy, and all the more so for the trances in which they indulged.” Writing of St. Ignatius, he says: “St. Ignatius was a mystic, but his mysticism made him assuredly one of the most powerful practical human engines that ever lived” (“The Varieties of Religious Experience,” p. 413).



his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the Truth from the Symbol of Truth. Now when St. John of the Cross tells us that a single vision of God may reward us for all the labours of this life, we are at perfect liberty, in these tolerant days, to cry “Yea!” or “Nay!” We may go further: we may extol St. John to the position of a second George Washington, or we may call him “a damned liar!” or, again, if we do not wish to be considered rude, a “neuropath,” or some other equally amiable synonym. But none of these expressions explains to us very much; they are all equally vague—nay (curious to relate!), even mystical— and as such appertain to the Kingdom of Zoroaster, that realm of pure faith: i.e., faith in St. John, or faith in something opposite to St. John. But now let us borrow from Pyrrho—the Sceptic, the keensighted man of science—that word “WHY,” and apply it to our “Yea” and our “Nay,” just as a doctor questions himself and the patient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from which such a conclusion becomes possible.* And from this spot the toil of the husbandman must not be condemned until the Season arrives in which the tree he has
* “In the natural sciences and industrial arts it never occurs to any one to try to refute opinions by showing up their author's neurotic constitution. Opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. It should be no otherwise with religious opinions.”—“The Varieties of Religious Experience,” pp. 17, 18.



planted bears fruit; then by its fruit shall it be known, and by its fruit shall it be judged.* This application of the word “Why” is the long and short of what has been called Scientific Illuminism,† or the science of learning how not to say "Yes" until you know that it is YES, and how not to say "No" until you know that it is NO. It is the all-important word of our lives, the corner- stone of the Temple, the keystone of the arch, the flail that beats the grain from the chaff, the sieve through which Falsehood passes and in which Truth remains. It is, indeed, the poise of the balance, the gnomon of the sun-dial; which, if we learn to read aright, will tell us at what hour of our lives we have arrived. Through the want of it kingdoms have fallen into decay and by it empires have been created; and its dreaded foe is of necessity “dogma.”
* “Dr. Maudsley is perhaps the cleverest of the rebutters of supernatural religion on grounds of origin. Yet he finds himself forced to write (‘Natural Causes and Supernatural Seemings,' 1886, pp. 256, 257): “ ‘What right have we to believe Nature under any obligation to do her work by means of complete minds only? She may find an incomplete mind a more suitable instrument for a particular purpose. It is the work that is done, and the quality in the worker by which it was done, that is alone of moment; and it may be no great matter from a cosmical standpoint if in other qualities of character he as singularly defective—if indeed he were hypocrite, adulterer, eccentric, or lunatic. ... Home we come again, then, to the old and last resort of certitude,—namely the common assent of mankind, or of the competent by instruction and training among mankind.’ “In other words, not its origin, but the way in which it works on the whole, is Dr. Maudsley's final test of a belief. This is our own empiricist criterion; and this criterion the stoutest insisters on supernatural origin have also been forced to use in the end.”—“The Varieties of Religious Experience,” pp. 19, 20. To put it vulgarly, “the proof of the pudding is in the eating,” and it is sheer waste of time to upbraid the cook before tasting of his dish. † Or Pyrrho-Zoroastrianism.



Directly a man begins to say “Yes” without the question “Why?” he becomes a dogmatist, a potential, if not an actual liar. And it is for this reason that we are so bitterly opposed to and use such scathing words against the present-day rationalist* when we attack him. For we see he is doing for Darwin, Huxley, and Spencer what the early Christian did for Jesus, Peter, and Paul; and that is, that he, having already idealised them, is now in the act of apotheosising them. Soon, if left unattacked, will their word become THE WORD, and in the place of the “Book of Genesis” shall we have the “Origin of Species,” and in the place of the Christian accepting as Truth the word of Jesus shall we have the Rationalist accepting as Truth the word of Darwin. But what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. We agree—but what of the Magi? answer we; the few fragments of whose wisdom which escaped the Christian flames will stand in the eyes of all men as a wonder. It was the Christians who slew the magic of Christ, and so will it be, if they are allowed to live, the Rationalists who will slay the magic of Darwin; so that four hundred years hence perchance will some disciple of Lamarck
* “ We have to confess that the part of it [mental life] of which rationalism can give an account is relatively superficial. It is the part that has the prestige undoubtedly, for it has the loquacity, it can challenge you for proofs, and chop logic, and put you down with words. But it will fail to convince or convert you all the same, if your dumb intuitions are opposed to its conclusions. If you have intuitions at all, they come from a deeper level of your nature than the loquacious level which rationalism inhabits.”—“The Varieties of Religious Experience,” p. 73.



be torn to pieces in the rooms of the Royal Society by the followers of Haeckel, just as Hypatia, that disciple of Plato, was torn to pieces in the Church of Christ by followers of St. John. We have nothing to say against the men of science, we have nothing to say against the great Mystics—all hail to both! But such of their followers who accepted the doctrines of either the one or the other as a dogma we here openly pronounce to be a bane, a curse, and a pestilence to mankind. Why assume that only one system of ideas can be true? And when you have answered this question there will be time enough to assume that all other systems are wrong. Start with a clean sheet, and write neatly and beautifully upon it, so that others can read you aright; do not start with some old palimpsest, and then scribble all over it carelessly, for then indeed others will come who will of a certainty ready you awry. If Osiris, Christ, and Mahomet were mad, then indeed is madness the key to the door of the Temple. Yet if they were only called mad for being wise beyond the sane, then ask you why their doctrines brought with them the crimes of bigotry and the horrors of madness? And our answer is, that though they loved Truth and wedded Truth, they could not explain Truth; and their disciples therefore had to accept the symbols of Truth for Truth, without the possibility of asking “Why?” or else reject Truth altogether. Thus it came about that the greater the Master the less was he able to explain himself, and the more obscure his explanations the darker became the minds of his followers. It was the old story of the light that blinded the darkness. You can teach a bushman to add one to one, and he may after some teaching grasp the idea of “two”; but do not try to teach him the 152

James's excellent book. by which the religious mind still continues to be most impressed. “In spite of the appeal which this impersonality of the scientific attitude makes to a certain magnanimity of temper. the latter to that of the mental. “Pure anachronism! says the survival-theory. and just as of yore the devout man tells you that in the solitude of his room or of the fields he still feels the divine presence. so long as we deal with the cosmic and the general. infinitesimal differences. and perchance one day. we deal only with the symbols of reality. when we have learnt how to add unit to unit. therefore all the more should we persevere to work out correctly the seemingly most absurd. The less we mix the private with the cosmic. a million and a millionth part of a unit will be ours. and not the physical laws which these things follow. I believe it to be shallow. the ‘gentleness' of the summer rain. but as soon as we deal with the private and personal phenomena as such. we deal with realities in the 153 . the ‘sublimity' of the stars. the first of which.THE TEMPLE OF SOLOMON THE KING differential calculus! The former may be compared to the study of the physical sciences. and I can now state my reason in comparatively few words. the more we dwell in universal in impersonal terms. the ‘promise' of the dawn and of the rainbow. That reason is that. We will now conclude this part of our preface with two long quotations from Prof. the ‘voice' of the thunder. slightly abridged.—anachronism for which deanthropomorphization of the imagination is the remedy required. the truer heirs of Science we become. is as follows: “It is the terror and beauty of phenomena. and that sacrifices to this unseen reality fill him with security and peace.

it is on the line connecting real events with real events. an objective and a subjective part. and yet the latter can never be omitted or suppressed. but only point at outwardly. its reality and that of our experience are one. Yet the cosmic objects. such as the ‘object' is when taken all alone. not a mere abstract element of experience. That unshareable feeling which each one of us has of the pinch of his individual destiny as he privately feels it rolling out on fortune's wheel may be disparaged for its egotism. may be sneered at as unscientific. even though it be an insignificant fact.THE EQUINOX completest sense of the term. while the inner state is our very experience itself. so far as the experience yields them. for example— whereas the inner state may be the most fugitive and paltry activity of mind. are but ideal pictures of something whose existence we do not inwardly possess. It is a full fact. “The world of our experience consists at all times of two parts. A conscious field plus its object as felt or thought of plus an attitude towards the object plus the sense of a self to whom the attitude belongs—such a concrete bit of personal experience may be a small bit. but it is the one thing that fills up the measure of our concrete actuality. What we think of may be enormous—the cosmic times and spaces. of which the former may be incalculably more extensive than the latter. I think I can easily make clear what I mean by these words. it is of the kind to which all realities whatsoever must belong. 154 . the motor currents of the world run through the like of it. but it is a solid bit as long as it lasts. the subjective part is the inner ‘state' in which the thinking comes to pass. not hollow. The objective part is the sum total of whatsoever at any given time we may be thinking of.

”* “We must next pass beyond the point of view of merely subjective utility.THE TEMPLE OF SOLOMON THE KING and any would-be existence that should lack such a feeling. The contention of the survivaltheory that we ought to stick to non-personal elements exclusively seems like saying that we ought to be satisfied forever with reading the naked bill of fare. but it would at least be a commencement of reality. would be a piece of reality only half made up. A bill of fare with one real raisin on it instead of the word ‘raisin' and one real egg instead of the word ‘egg' might be an inadequate meal. . To describe the world with all the various feelings of the individual pinch of destiny. is there.” pp. . “If this be true. The axis of reality runs solely through the egotistic places—they are strung upon it like so many beads. . because our ancestors made so many errors of fact and mixed them with their religion. and make inquiry into the intellectual content itself. 498-501. it is absurd for science to say that the egotistic elements of experience should be suppressed. left out from the description—they being as describable as anything else— would be something like offering a printed bill of fare as the equivalent for a solid meal. 155 . that we should therefore leave off being religious at all. . under all the discrepancies of the creeds. Religion makes no such blunders. . Our responsible concern is with our private destiny after all. “First. By being religious we establish ourselves in possession of ultimate reality at the only points at which reality is given us to guard. It does not follow. a * “The Varieties of Religious Experience. all the various spiritual attitudes. or its analogue. .

The uneasiness. is to that extent consciously beyond it. and “(2) Its solution. and does 156 . but when Stage 2 (the stage of solution or salvation) arrives. “In those more developed minds which alone we are studying. The warring gods and formulas of the various religions do indeed cancel each other. “2. “1. and answer it immediately in the affirmative. the man identifies his real being with the germinal higher part of himself. the wrongness takes a moral character. I think we shall keep well within the limits of what is common to all such minds if we formulate the essence of their religious experience in terms like these: “The individual. ought we to consider the testimony true? “I will take up the first question first. The solution is a sense that we are saved from the wrongness by making proper connection with the higher powers. and the salvation takes a mystical tinge. so far as he suffers from his wrongness and criticises it.THE EQUINOX common nucleus to which they bear their testimony unanimously? “And second. if anything higher exist. Along with the wrong part there is thus a better part of him. even though it may be but a most helpless germ. is a sense that there is something wrong about us as we naturally stand. reduced to its simplest terms. but there is a certain uniform deliverance in which religions all appear to meet. With which part he should identify his real being is by no means obvious at this stage. It consists of two parts: “(1) An uneasiness. and in at least possible touch with something higher.

:— FRATER P. viz. In this Order. 507. and which he can keep in working touch with. and freethinker. Shortly after this he became acquainted with a certain brother of the Order of A∴ A∴. was a certain * “The Varieties of Religious Experience”. in a single moment. no division of self. atheist. which is operative in the universe outside of him. so now the latter vanished in smoke. this is what actually happened to the complier of this book: For ten years he had been a sceptic. then suddenly. he withdrew all the scepticism with which he had assailed religion. 508. In this crisis there was no sickness of soul. and hurled it against freethought itself. and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck”* These last few lines bring us face to face with the subject of this volume. and himself a little later became an initiate in the first grade of that Order. and as the former had crumbled into dust. So he passed on smiling to himself at his own childlike illusion. To enter upon a somewhat irrelevant matter. in that sense of the word which is generally conveyed by the terms infidel. at the time of his joining it. 157 . for he simply had turned a corner on the road along which he was travelling and suddenly became aware of the fact that the mighty range of snow-capped mountains upon which he had up to now fondly imagined he was gazing was after all but a great bank of clouds.THE TEMPLE OF SOLOMON THE KING so in the following way: He becomes conscious that this higher part is conterminous and continuous with a MORE of the same quality. pp.

and they were enjoined to set them together in such a manner that they would be an aid to the seeker in the mysteries. It is therefore earnestly hoped that this book will become as a refuge to all. wherein the traveller can find good cheer and wine that strengtheneth and refresheth the soul.. So much for the subject. commanded— with all due solemnity by the Order of the A∴ A∴ to accept nothing as Truth until he has proved it so to be. was a writer of some little skill. and one day enter the Temple. And it is further hoped that he may. Japan. Siam. now for the object of this volume: 158 . Burma. who had but just returned from China. but the seeker is requested—nay. see the great shadow of Truth beyond. and would be as a tavern on a road beset with many dangers and difficulties. and. and who had been six years before sent out by the Order to journey through all the countries of the world and collect all knowledge possible in the time which touched upon the mystical experiences of mankind. India. Ceylon. upon closing this book. to his own satisfaction and to his own honour. Tibet. and the United States of America.S. the diaries and notes of Frater P. where a guide may be hired or instructions freely sought. be somewhat enlightened. even if as through a glass darkly. China. had to the best of his ability done. Arabia. were given to him and another. and though he had only sojourned in Europe. so deep had been his study and so exalted had been his understanding that it was considered by the Order that he had collected sufficient material and testimony whereon to compile a book for the instruction of mankind. in Egypt.THE EQUINOX brother of the name of P. Mexico.F. This P. And as Frater N.

“Theosophists call him the Higher Self.' and I often use this name in the note-books.). Because Abramelin's system is so simple and effective. † “A similar Fire flashingly extending through the rushings of Air. so as to mortify the metaphysical man. thou shalt unite all these symbols into the Form of a Lion. or a Fire formless whence cometh the Image of a Voice. “2. and standing on the shoulders of the horse. crying aloud. P.) “The Bhagavad-Gita calls him Vishnu (chapter xi. B. or shooting with the bow shafts of Light.” “The Qabalah calls him Jechidah. borne aloft on the shoulders of the Celestial Steed. fiery. “The Golden Dawn calls him the Genius. or clothed with gold. Buddhists call him Adi-Buddha—(says H. “3. “Zoroaster talks about uniting all these symbols into the form of a Lion—see Chaldean Oracles. Also there is the vision of the fire-flashing Courser of Light. “Gnostics say the Logos. or naked. “We also get metaphysical analysis of His nature. or also a Child. I adopt this: “1. “Abramelin calls him Holy Guardian Angel. Because since all theories of the universe are absurd it is better to talk in the language of one which is patently absurd. “The Yi King calls him “The Great Person. whirling forth. or even a flashing Light abounding.† “Anna Kingsford calls him Adonai (Clothed with the Sun). Because a child can understand it. Silent Watcher. revolving.” 159 . for this * From a letter of Fra P. or Great Master. then if thy meditation prolongeth itself.* “Lytton calls him Adonai in ‘Zanoni.THE TEMPLE OF SOLOMON THE KING THE AUGOEIDES. deeper and deeper according to the subtlety of the writer.

† Malkuth: the tenth Sephira. that which possesses the Knowledge of Good and Evil. “The Augoedes invocation is the whole thing. so beneath”). and the End of the “Path of the Wise” is identity with Him. 40. Only it is so difficult. He is also Hua‡ and the Tao. “Yet it is only in the Middle Pillar¶ that His manifestation is in any way perfect. more or less illuminated. “So that while he is the Holy Guardian Angel.” These refer to the Qabalistic Tree of Life. She is the Supernal Mother. ¶ Or “Mildness. the Inferior Mother. variously coloured by our varying Ruachs*—is. But the First and the Last is this Augoeides Invocation. § The great extreme of the Yi King. I believe.” the Pillar on the right being that of “Mercy. as distinguished from Malkuth. For though He is attributed to Malkuth.” THE BOOK This Book is divided into four parts: * Ruach: the third form. ‡ The supreme and secret title of Kether. (Nun) is attributed to the Understanding.† and the Door of the Path of His overshadowing. || I. and all Spiritual Experience is a more of less complete Revelation of Him. He is also in Kether (Kether is in Malkuth and Malkuth in Kether —“as above.” sect. the Reasoning Power. Vide "The Book of Concealed Mystery. its value is 50. the Mind.§ “For since Intra Nobis Regnum deI|| all things are in Ourself. more or less deluded.THE EQUINOX vision—it is all one same phenomenon. the first and the last of all Spiritual Experience.R.” and that on the left “Justice.N. the Understanding. 160 . one goes along through all the fifty gates of Binah** at once.I. ** Binah: the third Sephira.

or the Pantheist. The second method is found almost entirely in the first Book and the various pictures are entitled:* The Black Watch-tower. also the elevenlettered name ABRAHADABRA. The Scaffolding of the Temple. or he who stands before the veil of the Outer Court. or eleven in all. (c) Scientifically expressed facts. or the Atheist. or the Theist. The Temple of Solomon the King. The Prude. or he who stands before the veil of the Inner Court. The Foundations of the Temple. The Wanton. The Slave. * Nine pictures between Darkness and Light. The first method is found appended to each of the four Books. Achad Osher. or the Awakened One. The White Watch-tower. Three methods of expression are used to enlighten and instruct the reader: (a) Pictorial symbols. The union of the Pentagram and the Hexagram is to be noted. or the Sceptic. or the Mystic. The Bankrupt. The King. or the Rationalist. The Spendthrift. 161 . The Child. or he who stands before the veil of the Abyss. so to speak. balancing. (b) Metaphorically expressed word-pictures. II. or One and Ten. IV. III. The Miser. The Warrior. 418. or the Dreamer. and Adonai. The Portal of the Temple. the Eleven Averse Sephiroth. Illuminism and Science.THE TEMPLE OF SOLOMON THE KING I.

Vale! 162 . The third and fourth Books of this essay consist of purely symbolic pictures. For the Key of the Portal the neophyte must discover for himself. and until he finds the Key the Temple of Solomon the King must remain closed to him.THE EQUINOX The third method is found almost entirely in the second Book.

BOOK I The foundations of the Temple of SOLOMON THE KING and The nine cunning Craftsmen who laid them between the Watch-towers of Night & Day. .

440. xx. . and they are subjugated. The Greater Holy Assembly.And from that place are cast out all the Lords who are the exactors of the debts of mankind.



and as the blinding. we perceive that the white flame of bewilderment which had but a moment ago enwrapped us as a mantle of lightnings. again. groping along its dark walls. that intoxicating sense of wonderment. at some period during his life. And likewise in the darkness. dimly at first do the mouldings of the roof and the cornices of the 167 . experienced that strange sensation of utter bewilderment on being awakened by the sudden approach of a bright light across the curtained threshold of slumber. shimmering web of silver which he has thrown around us melts like a network of snow before the awakening fire of our eyes. as we pass along the unlit arches of the vault. squat here and there in the gloom. that hopeless inability to to open wide the blinded eyes before the dazzling flame which has swept night into the corners and crannies of the dark bedchamber of sleep? Who. but in truth. a flickering rushlight fitfully expiring in an ill-shapen socket of clay. has found all there to be but as the corpse of day wrapped in a starless shroud of darkness? Yet as the moments speed by the sight grows accustomed to the dazzling intruder. toad-like.THE BLACK WATCH-TOWER WHO has not. or the lampless recesses which. is. has not stepped from the brilliant sunlight of noon into some shadowy vault. and.

slippery with the tears of the fallen. do they twist and writhe into weirdly shapen arabesques. come! Halt not! Abandon all! Let us ascend. and bring with you that little rushlight we left spluttering on the mantel-shelf of sleep. and then the night-wind rises. which. follow me! Grope up these ageworn steps. Come. We are like gnats hovering in the sunbeams. or to the Mansion of the Music of Rejoicing? O my brothers! come with me! follow me! Let us mount the dark stairs of this Tower of Silence. the age-worn architraves. Come. and then. O dreamland of wonder and mystery! like a tongue of gold wrapped in a blue flame do we hover for a moment over the Well of Life. bat-like flit into the depths of a deeper darkness beyond. and all the crumbling capitols of Art. and then the evening falls and we are gone: and who can tell whither. Now all once again vanishes. where the years alone sit shrouded slumbering in their dust and mould—a haunting memory of long-forgotten days. the clustered columns. and unto what end? Whether to the City of Eternal Sleep. and contorted faces. Yet bring with ye two things. and from the floor before us jut up into the shadowland of darkness the stern grey walls of rock.THE EQUINOX walls creep forth. this Watch-tower of Night. into fanciful figures. and bearded with the blood of the vanquished and the salt of the agony of failure. upon whose black brow no flickering flame burns to guide the weary wanderer across the mires of life and through the mists of death. the flint and the steel—the 168 . and wafts us into the starless depths of the grave. Stay!—and but for a moment hurry back. as the twilight becomes more certain. as we advance.

or silver. whose dome is as a crown of effulgence set betwixt the wings of Eternity.THE TEMPLE OF SOLOMON THE KING slumbering fire of Mystery. so that a great light may shine forth through the darkness. that we may strike a spark. whose pillars are as columns of light. and the dark sword of Science. and guide the toiling footsteps of man to that Temple which is built without hands. 169 . or gold. and upon whose altar flashes the mystic eucharist of God. and in which no fire burns. and fire the beacon of Hope which hangs above us in the brasier of Despair. fashioned without iron.

blue. lapped in seas of blood. round the frozen halls of the North. Nu. a little thing to play with—or else: an ancient. and as Odin the icy waves and the shrieking winds. starry lady of Heaven. and eyes like flames of fire. and Siva the crimson. the children who play with the units of existence.” What a treasure-house of wealth lies buried in that word! what a mine of precious stones!—Ptah. Istar—“O Thou who art set in the sky as a jewelled circlet of moonstone”. Everywhere do we find Thee. Ea. There dost Thou sit counting the orbs of Space. he who created the Sun and the Moon. whose voice is as the sound of many waters. and out of whose mouth flashes forth a flaming sword of fire. 170 . but a myriad-named doll a cubit high. who as Aormuzd once didst rule the sun-scorched plains of Euphrates. nameless to the elect—O Thou vast inscrutable Pleroma built in the Nothingness of our imagination!—and to the little ones. O Thou one and awful Eidolon. Lord of the Deep. bearded Father. and the souls of men: and we tremble before Thee. mistress and mother of the gods. Father of Beginnings. worshipping. with hair as white as wool. Everywhere!—everywhere! And yet now Thou art again God. Brahma the golden.THE MISER “GOD. Vishnu the sombre. in whose right hand tremble the seven stars of Heaven.

till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell. All is Thine. Thou hast amassed around Thee the spoil of the years. and listened to Thy voice from out the midst of the whirlwind. for it is but given us on the usury of our lives. an imagination of the vastness of Being. True. and the plunder of Time and of Space. and unbraided the tangled tresses of the comets in the fields of Space. Thou hast been the great Miser of the worlds. And at times Thou hast been a Father unto us. robed in the san-benito painted with flames and devils.THE TEMPLE OF SOLOMON THE KING glorifying. priestly usurers— See! how they have blighted the hearts of men. lest perchance Thou cast us back into the furnace of destruction. beseeching. and we have welcomed Thee! But Thy servants—those self-seeking. and massed the treasure of Souls into the hands of the few. and place us not among the gold and silver of Thy treasury. strong as a mighty draught of ancient wine. a joy. and men and women went singing. We have walked with Thee at Mamre. Still from the counting-house of Heaven Thou hast endowed us with a spirit of grandeur. to seek in the fire the God of their forefathers—that stern Judge who with sworded hand was once wont to read out the names of the living from 171 . to the stake. How they racked from us the very emblems of joy. and we have counted with Thee the starry hosts of night. Thou hast taken us out of ourselves. putting out our eyes with the hot irons of extortion. and piled up the coffers of the Church. and we own not even the breath of our nostrils. and talked with Thee in Eden. supplicating. and the Balances of Thy treasure-house have weighed out Heaven and Hell.

fluttering before the eyeless sockets of Evil. illclothed in cheap Leeds shoddy. “Brother. and the bones were split asunder. these ages when the tongue jabbered madness and the brain reeled in delirium. “Do you love Jesus?” and talks of that mystic son of Him who set forth the sun and the moon. which writhes like a snake in a snare. as a great and scarlet sunset seen through the memory of years. and the flesh was crushed to pulp. . until death severed the dull red thread with a crooked sword of cruel flame. dear. . . dear Jesus!” Curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of Jesus. . and of candle. bellows. . . Do you love Jesus?” . was there still in the darkness a glamour of truth. yet it was life! Life! life in the awful hideous grandeur of gloom. as the souls of men were bought and sold and bartered for. . and all the hosts of 172 . and Hell a debtor's dungeon for the poor. bobbing in a tin Bethel. and exalt the humble on the golden throne of tyrants.THE EQUINOX the Book of Life. Lama Sabachthani” echoed through the gloom from the Cross of Agony. And Love. Yet in these ages of crucifix. Jesus is the sinner's friend. now Jerry McAuley. . . Eloi. hovered that spirit of life. is driven from the kingdom of faith! Once “Eloi. that man of God. . mad ecstasy. and in those purple palaces of papal lust. like a golden flame rolled in a cloud of smoke over the dark altar of decay. Life was a shroud of horror. till Heaven became a bauble of the rich. of skull. broken-winged. these ages of auto-da-fé and in pace. . . a wild. Listen: “Have you got religion? . . God can save you. Rest your head on Jesus . . Yet amongst those rotting bones in the oubliette. Are you saved? .

Once man in the magic land of mystery sought the elixir and the balsam of life. would cry to the moon from the ruined summit of some temple of Zagraeus. Besarion who spent forty days and nights in a thorn-bush. walking to church to dear Jesus on a Sabbath morning. and umbrella. I knew that God's work begun in me was not going to be wasted!” Thus is the name of God belched forth in beer and bestial blasphemy. and a three. or a St. Bible.THE TEMPLE OF SOLOMON THE KING Heaven. in his frenzy. drunken on the wine of Iacchus. Booth or to Aunt Sally herself. drawn from the breasts of both Testaments. with Prayer-book. now he seeks “spiritual milk for American babes. Francis picking lice from his sheepskin and praising God for the honour and glory of wearing such celestial pearls in his habit. well-oiled evangelical Christian genteelman. “Although I was quite full of drink. than become a smug.penny-bit in his glove? 173 . as if he were first cousin to Mrs. Who would not rather be a St. “Evoe ho! Io Evoe!” But now instead.” Once man.

of Passion. and meeting-room. how they gather round us. Pan. of Strength. pressing warm kisses of gold on the gnarled and knotted trunks of the beech trees! How the fumigation from musk and myrrh whirls up in an aromatic cloud from the glowing censer!—how for a time it greedily clings to the branches. “Bruised to the breast of Pan”— let us flee church. and all are in each. night. and the moon. and the ruddy lips of Pan! How the torches splutter in the storm. because each. and the marshes. let us abandon this mantle of order. a cloud. and set a leaping flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side. their conjunction with each other is a union of unities.” What words to conjure with. and the glades of night! back to the old gods. being ineffably united to each other and to God.THE SPENDTHRIFT “ARCADIA. these Spirit of Love and of Life. what five shouts to slay the five senses. being a super-essential unity.” Hence 174 . and the hills. back to the woods. and then is wafted to the stars! Look!—as we invoke them. and of Abandon—these sinews of the manhood of the World! O mystery of mysteries! “For each one of the Gods is in all. and chapel. and leap back to the heaths.

and no day-spring is at hand in this land of withered dreams. “Io . so that none shall be in need. O children of the night of Death. Come. Evoe! Io . Under the mistletoe and the oak there is no snickering of the chapel-pew. Io!” till the glades thrill as with the music of syrinx an sistrum. for all is dull with the sweat of gloom. . no drawing-room grin of lewd desire. . . and the faroff purple of the horizon. for soon a sun will arise in us. . Call. and all shall possess all in the longing for all things.THE TEMPLE OF SOLOMON THE KING each is all. arise! See. awake. and our souls are rent asunder on the flaming horns of Pan. ask. and all the treasure of the ages. and back to Pan in the tangled brakes. and sombre with the industry of Evil! Wake! O wake! Let us hie to the summits of the lonely mountains. let us shatter the vault of Circumstance and the walls of the dungeon of Convention. and then their white peaks will become golden and crimson and purple as the breasts of a mighty woman swollen with the blood and milk of a new life. and they shall answer you. no smacking of wanton lips over the warm flesh and the white 175 . the sun is nodding in the West. Io . Come. Io . . and they shall shower forth on you the hoarded booty of the years. amongst those far-off hills of amethyst. . . shall we find the fair mistress of our heart's desire—that bountiful Mother who will clasp us to her breast. thus Nature squanders the gold and silver of our understanding. till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks. and the hills. and to the shepherd-lads—back to the white flocks on the hill-side. . There. and to the subtle beauty of the Sorceress. Yours are the boundless forests. back to Pan—to Pan—to Pan! Io! to Pan. and shout forth.

for here there is no support. and yet there is no waste. and casting them out to the winds to be carried to the four corners of the Earth. tearing the jewels from his golden throat. and on the rocks. whether on the dung-hill. and spindles are fashioned into the shafts of arrows. for here life is ever manly in turmoil as in repose. Here there is neither sect nor faction: live or die. and battle to victory in manliness and strength. and the great Sower leaps over the fields like a madman. which sways the winds from their appointed courses. all is solemn and still as a breathless night. for each must take its chance. no wantonness. no usury. no counting of the gains and losses of life. Here there is no barter. and the dew heedeth not where it sleepeth. for all who enter this Treasure-house of Life become one with the jewels of the 176 . prosper or decay! So the great live. There is no thrift here. but a great shout of joyous laughter arises. The rain falleth upon the deserts as upon the fertile valleys. as well as between the black furrows of the earth. and rattles down the dead branches from the leafy boughs overhead: or. and the little ones go back to the roots of life. no resting on others— ploughshares are beaten into swords. for all is lavish in this Temple of the World.THE EQUINOX skin of life. no storing up for the morrow. and the sun shineth upon the blue waters as upon the verdant fields. and the winds shriek through our armour as we battle for the strength of the World. Neither is their obedience outside the obedience which is born of Necessity. casting forth the golden grain amongst the briars. or betwixt the petals of the wild rose. where on the throne of inexhaustible wealth sits the King of Life.

words! . O back to the song of life. fly to the wild woods whilst yet there is time! Back to the mysteries of the shadowy oaks. O children of the mists and the mountains. Back. and the moonrakes prowl. and ye shall become as the silver-gleaming waters of Istar—pure and bright! Speed. “Great Pan is dead!” 177 . O vanity of vain words! O cozening. to the revolt of imagination. drink with the shepherds of Tammuz out of the skin of a suckling yet unborn. . Fancy has been burnt at the stake of Fact. begotten on the death-bed of their understanding. twisting and contorting it into beguilements. . for he is the divine king of the fauns and the satyrs. lest as ye wander along the shore of the Ionian Sea ye hear a voice of lamentation crying. and breathing into your nostrils the rigid symbols of law and of order. the God who prospers all above and beneath! And tarry not. and the imagination cramped in the irons of tort and quibble. O children of Wonder and of Fancy. words! They have shackled and chained you. the Decider of Destiny. the Lord of the Crowns. . the dryads and the oreads. wrapped in your goat-skins. bastardising and corrupting the essence of things. deceitful art! Nimbly do the great ones of to-day wrestle with the evil-smelling breath of their mouths. Words! . to the moonlit festivals of love: back where the werewolf lurks.THE TEMPLE OF SOLOMON THE KING treasury. . and walled you up in the dungeon of a lightless reason. to the insurrection of souls. they have imprisoned you. sucking as a greedy vampire the blood from your hearts. back to the great God Pan! And there.

THE BANKRUPT “O WHERE are the terraced gardens of Babylon. and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. O woe! O woe! for all is dust and ruin. and those who cried unto Diana? O where is the gleaming eye of Pharos that shone as a star of hope over the wild waters of the sea? Children of monsters and of gods. and of jade. and rushed down on the kingdoms of Earth. whose golden brow was wont to blush with the first fire of dawn. with their mighty groves towering up amongst the clouds? O where is the sun-god of Rhodes. the flood-gates of the years have been opened. those silent memorial mounds which mark the spot where once stood palaces of marble. and Time has swept away as a mighty wind the embattled castles of kings 178 . and where once the white feet of Semiramis gleamed amongst the lilies and roses of Babylon there now the wild goats leap. and browse the sparse rank grass which sprouts in tufts from the red and yellow sand-heaps. A yoke hath been laid on the shoulders of the ancient lands. and of jasper. whilst yet the waters at his feet were wrapped in the mists of night? O where is the Temple of Ephesus. how have ye fallen! for a whirlwind hath arisen and swept through the gates of Heaven.

what art Thou that Thou dost abandon the kingdoms of this world. and from his flesh they dug the land. and that they depart from Thee. coeval with the æons of eld. and Nu no longer uplifteth the Sun-bark with the breath of dawn. and there will she sit when Yahveh has taken his appointed seat in the silent halls of Oblivion. and so has Ea. O monstrous vacancy of vastness! Thou surpassest me. She was there when Cheops and Khephren builded the pyramids. Alone in the desert of years still crouches the Sphinx. where is thy glory? Thebes is in ruins! O Lord of joy. and the strength of thy life hath departed. hath departed. bull fair of face. O God. Isis. O mighty one of diadems! The Sekhet crown has fallen from thy brow. dark-veiled. as a wanton woman her nightly lovers. and no longer doth Istar flame in the night. The old gods slew Ymer the giant. unanswerable. and has watched with fearful eyes the bankruptcy of Splendour. O Amen. unanswered. or cast down her kisses on the sparkling goblets in the palace of Belshazzar. and all the glory of man fall victim to the usury of Time. and Space is as a bauble in thine hands. inscrutable. and thine eyes are as the shrouded shadows of night. age-worn. even facing the east and thirsting for the first rays of the rising sun. and 179 . Merodach has gone. Olympus is but a barren hill. Time flees before Thee. The fool hath said in his heart. and Asgard a land of sullen dreams. “There is no God!” Yet the wise man has sat trembling over the ruins of the past.THE TEMPLE OF SOLOMON THE KING with the mud-daubed huts of shepherds. and remember and regret Thee not? Yet thou art so vast that I cannot grasp Thee. and from his blood they poured out the seas. and I am lost in the contemplation of Thy greatness.

and the fire they have bound up as a wisp of undried straw. and crieth in a loud voice. lit by the sun which glows red through the hooded mists of their magic. and the felled forests. “There is NO-GOD. more. as they gaze down from their Babel of Words upon the soot-grimed fields. and to the honour of His name. Thy feet are planted deeper than the roots of Igdrasil. and to suffer and to die for NO-GOD. and from his brains were woven the fleecy clouds of heaven. and to be persecuted for NO-GOD. Yet he who gazeth into the heavens. for 180 . vastly more. and without bones. beyond the Nothingness of the Nothingness of Eternity! Thus men grew to believe in NO-GOD. and Asgard.—yet the Spirit liveth and is free. and all the crafts and the guiles and the artifices of Knowledge? They have contained the waters with their hands. as they had of yore gashed themselves with flints at the footstool of God His Father. Nay. fair dwelling-house of gods.” is as a prophet unto mankind. and they know it not. Yea! nothing art Thou. and as a proof of His existence. And now they torture themselves for him. Thou (O my God!) art nothing—nothing that I can grasp can span Thee. and the earth they have set in chains. and the hair of Thine head sweepeth past the helm of thought. bastions of steam and of flame. was builded from the brows of his eyes. even the winds they have ensnared as an eagle in a net. have they not built up great towers of Science. and from his skull was wrought the purple vault of Immensity. and to worship NOGOD. and fleshless. and the flowerless banks of their rivers of mud. for Thou art bloodless.THE EQUINOX the rocks were fashioned out of his bones. and set a-singing the wheels of Progress. But thou art more than Ymer.

is a vision which intoxicates the brain with the sparkling wine of imagination. but a naked woman weeping in the wilderness. from the ruined summit of Nineveh. belief and obedience. and the twitterers of words have twisted their squeaking screws into his coffin. The first Christians were called Atheists. and unto Nisroch. for us men.THE TEMPLE OF SOLOMON THE KING he is as one drunken on the vastness of Deity. invoking the elemental powers of the Abyss. yet they believed in God: the last Christians are called Theists. yet they believed in NO-GOD: and the last Freethinkers will be called Theists. and casting the dust of ages about her. Then indeed in these latter days may we again find the Great God. that God who liveth beyond the twittering of man's lips. But the book-men have slain the Great God. Filled with the froth of words. So the first Freethinkers were called Atheists. have these flatulent fools 181 . yet they believe not in God. or singing songs of frenzy unto Istar in the night. and the tongue a-cleaving to the palate of the mouth. for they will believe not in NO-GOD. and sets the teeth arattling in the jaws. and unto Assur. and crying unto Bel. So they learnt to cry. and smiting flames from the sun-scorched bones of Sennacherib with the age-worn sword of Sharezer and Adrammelech. Better to be wrapped in the black robe of unbelief than to dance in the stinking rags of blasphemy. “For the children. and the mumblings of his mouth. Better to have no opinion of God than such an opinion as is unworthy of Him. the pandemoniacal majesty of Matter! “A Bible on the centre-table in a cottage pauperises the monarchical imagination of man”. solitude”—the monarchy of Mind.

from the temple of windy words. . and all is as silver and mother-ofpearl. showering rose-leaves on Doris and Bacchis. for limitation is non-being. . Look! —in the distance between the mighty paws of the silent Sphinx rests a cubical temple whose god has been called Ra Harmakhis. . God or No-God—so let it be! Still the Sun rises and sets. to the discomfiture of the stars. and God is being itself. . Thus he is absolutely unlimited from without. Not as the bard sung of Ymer. with Athanasius. and mingle with the laughing boys. for he is the Eternal Spirit of Life. but who in truth is nameless and beyond name. . and all-things is no-thing. and being is all-things. . therefore he possesses existence a se. A shepherd's pipe shrills in the distance—a kid has strayed from the fold. And so we find Epicurus walking arm in arm.” Nevertheless these wise doctors discuss him as if he were a corpse on the tables of their surgeries. and measure his length with their foot-rules. The moon rises. . therefore he must be both necessary and absolute. .THE EQUINOX argued concerning God. how soft is Thy skin . Hush—the sistrum sounds from across the banks of the dark waters. how fragrant is Thy breath! Life as a 182 . and stretch and lop him to fit the bed of their Procrustean metaphysic. and enter the market-place of life. and the night-breeze blows the red flames of our tourches athwart the palm-trees. and blowing kisses to Myrtale and Evardis. O stillness . and cannot be determined by anything else. O mystery of God . and the throng of the living—that great tongueless witness of God's bounty. but as the cat purrs to the strangling mouse: “Since God is First Cause. the Lord of the Heaven. the Great God. and unlimited also from within. .

. . . . Is there a God? 183 . . . . and the breath has left me.THE TEMPLE OF SOLOMON THE KING strong wine flames through me. The very soul of life lies ravished. A small warm hand touches my lips—O fragrance of love! O Life! . . The frenzy of resistance. the rapture of the struggle—ah! the ecstasy of Victory.

Behold her bulging belly and her shrivelled breasts. and the land is corrupted by reason of their stench. rest in the arms of Aphrodite. The mighty ones are dead. intoxicated on the dust of the dead.THE PRUDE A FLY once sat upon the axle-tree of a chariot. wizened woman. O Reason! Thou hast become as a vulture feasting off the corpse of a king as it floats down the dark waters of Acheron. full of scale and scab—“bald. and the world is desolate. seek not the hell-fouled daughter of Ceres. who hath grown hideous in the lewd embrace of the Serpent-God. for 184 . and said: “What a dust do I raise!” Now a swarm of flies has come—the fourth plague of Egypt is upon us. abominable!” Her tears no longer blossom into the anemones of Spring. To-day the blue blow-flies of decay sit buzzing on the slow-rolling wheel of Fortune. who in the solitude of her latrina cuddles and licks the oleograph of a naked youth. rotten. O Adonis. for the sons of God come not in unto the daughters of men. and rottenness from the charnel-house of Might. Nay! not so grand a sight. betrayer of the knowledge of good and of evil. but as an old. and greatness and renown are gone. and sucking putrefaction from the sinews of the fallen. skaldy and of sagging breast. the giants are no more.

Alas! that men are dead. and oily. Now all is rational. and in their stead have come the carrion kites. and their palaces of pearl fallen into ruin! Grandeur and Glory have departed. so that now in the Elysian fields the sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. and drove Satan into the bowels of the earth. fly. speed! Await not the awakening oil to scorch Thy cheek. lest Thou discover that Thy darling has grown hideous and wanton. and are now in the halls of Asgard and the groves of Olympus. and a lamb lies sweltering in its blood. then an oaken cudgel is 185 . Let us hie back to the cradle of Art and the swaddling bands of Knowledge. amongst the jewels of Havilah and the soft-limbed houris of Paradise.THE TEMPLE OF SOLOMON THE KING their purity has left them. Evoe! I adore Thee. O! Eros. O thou Trinity of might and majesty—Thou silent Unity that rulest the hearts of the great. and watch the shepherds. and the golden palaces of their wisdom. their thrones of gold empty. . and they are become as the bilge which poureth forth from the stern of a ship full of hogs. smug. virtuous. . A wolf springs from the thicket. and sought God on the summits of the mountains. and that in the place of a fair maiden there slimeth a huge slug fed of the cabbage-stalks of decay. and trapped the stars of heaven. . O Theos! O Pantheos! O Atheos! Triple God of the brotherhood of warriors. have swum the black waters of Styx. Those who wrestled with the suns and the moons. who have usurped the white thrones of their understanding. They have left us. among the lonely hills where the myrtle grows and the blue-bells ring out the innocence of Spring. learning from their flocks the mysteries of life.

awakened from the gibbet above. how the entrails wriggled on the ground. and drives them to a dark cavern in the sloping side of the mountain. how white his teeth and then. in shrill. and they crouch trembling amongst the hemlock and the foxgloves. guided by the stars.THE EQUINOX raised. and then. how green were the eyes of the wild wolf. he whispers to her. and the toad hops through the thicket. for a great awe fills them. looking deep into her eyes. and man wonders at the writhing of the entrails and the bubbling of the blood. and Hermas has dashed out the brains from betwixt those green. pulling her black hood over her head. clear notes as of some awakened night-bird. how sharp were his claws. and the pink brains bubbled out their blood. she reaches the city. brother. There now at his feet lie the dead and the dying. sets out alone through the trackless forest. and a bolt rumbles back in its staple. and when the moon is up he departs. calls: “Brother. Presently there is a creaking of chains overhead—an owl. whilst the bats circle around the moon. And there under the stars she whispers to him. speeding to his sister the Sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. and for a moment he trembles. and before her in his red shirt and his leathern hose stands her brother the Hangman. See! now he gathers in his flock. Then both are silent. and. here and there lit by the moon. then he turns and leaves her. and. brother mine!” Soon a chain clanks against the oaken door. There under the stars. A little while and she arises. and the frogs splash in the mere. where it 186 . At a small postern by the tower of the castle known as the “lover's gate” she halts and whistles thrice. glittering eyes.

of purple. you are more desirable than ever you have been before . his footsteps resounding heavily along the stone passage. and around whose white throat glistens a snake-like bruise of red. and the Sorceress broke the bread of Necromancy. and in his arms he is carrying the dead body of a young man. hungry for you! . and with wanton words ravished the heart of his mother the sorceress. and of black. . . you are built as a youth should be.” he pants. how long have I loved you! .” Lo! the druid has given place to the doctor. Soon he returns. and swore secrecy over the Eucharist of Art. . whose golden hair streams gleaming in the moonlight.THE TEMPLE OF SOLOMON THE KING had been blinking perched on the shoulder of a corpse. . and the Hangman. Then these two. flies shrieking into the night. Now in the place of the dolmen stands the hospital. I love you well. .” Thus under the Golden Bough in the moonlight was the host uplifted. back into the gloom of the forest. . Ah! how long. “Look you! I must needs tell you. . But to-day I am hungry. . silently creep out into the night. . the Sorceress and the Hangman. as you are to-night. . carrying between them the slumbering Spirit of Science and Art sleeping in the corse of a young man. and where the trilithons towered is built the “Hall of Science. Now 187 . my little sister. “Hé. . and the physician has slain the priest his father. and for a moment he props his heavy load up against the door of the postern. . and drank deep of the wine of witchcraft. and the Shepherd. There under the oaks by an age-worn dolmen did they celebrate their midnight mass.

. chewing it. and then. and demoniacal possession is no more.THE EQUINOX instead of the mystic circle of the adepts we have the great “Bosh-Rot” school of Folly. and taking a black roll of tobacco from a metal box. seldom reflecting that still the new question comes upon us: What is Madness. when a child. when he met God face to face on the dusty road of Damascus. phallus! I see a phallus! O what a phallus!” Away with this church-spire sexuality. is dismissed with a discharging lesion of the occipital cortex. and so are Osiris and Baal. I was stung by a bee whilst dancing through the heather. and an old shepherd met me. and Diseases of the Nerves. and the pain vanished. declared the pain to be imaginary and myself to be an hysteriomonomaniac suffering from apiarian illusions! To-day Hercules is a sun-myth. Miracles are banned. and no may can raise his little finger without some priapic pig shouting: “Phallus . . “Woe to the bloody city of Lichfield!” is suffering from a disordered colon. yet now the most lenient of these sages are calling it “hystero-demonopathy”—what a jargon of unmusical syllables! Saul. and George Fox crying. and Demonology. spat it on my leg. what is Madness. he bit off a quid and. and the lame rise up and run. The devils have been banished. what are Nerves?”—Indeed. what are Nerves? Once. Yet this latter one writes: “Witchcraft and all manner of Spectre-work. we have now named Madness. yet still at the word of man do the halt walk. 188 . having carefully classified it with another. He did not spend an hour racking through the dictionary of his brain to find a suitable “itis” whereby to allay the inflammation. whilst Carlyle is subject to gastroduodenal catarrh.

these purge-puffed prudes. and all these orchitic superficialities! Back to the fruits of life and the treasure-house of mystery! Let us leap beyond the pale of these pedantic dictionary proxenetes and this shuffling of the thumbed cards of Reason. Artists we shall become. and cease rattling the bread-pills of language in the bladder of medical terminology! The maniac's vision of horror is better than this. even the shambles clotted with blood. lubbers. those prudish pedants whose bellies are swollen with the overboiled spinach of their sploshy virtues. Yea! it shall pass by. this levelling loquacity of loons. and abandon the thistles of rationalism to the tame asses of the Six-penny Cult. for it is the blood of life. this gastro-epileptic school of neurological maniacs. who loose forth on us an evil-smelling gas from their cabbage-crammed duodenary canals. and shall slay him whilst he buries his occipital cortex under the rubbish-heap of discharging lesions. feasting off the abandon of the wilderness and the freedom of the hills. louts. Let us cease gnawing at this philosophic ham-bone. these endless survivals and hypnoid states. and in the 189 . and the loneliness of the distant heath is as a cup of everlasting wine compared with the soapsuds of these clyster-mongers. and lunatics! O Thou rationalistic Boreas.THE TEMPLE OF SOLOMON THE KING these atavistic obstetrics. and we little children shall dance round it. this logic-chopping. and have done with all this pseudo-scientce. and shall banquet under the stars. Then the golden tree of life shall be replanted in Eden. how Thou belchest the sheep and with the flatulence of windy words! Away with the ethics and morals of the schoolmen. for in a little time we shall catch up with this moulting ostrich.

. Lo! in the groves of Pan the dance catches us up. filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her latrina! 190 .THE EQUINOX storm shall we see a woman weeping. and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the Garden of Eros! But yet for a little while the mystic child of Freedom must sit weeping at the footstool of the old prude Reason. Away with laws and labours. and spell out her windy alphabets whilst she squats like a toad above her. . and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. dribbling. and whirls us onward! O how we dash aside the goblets and the wine-skins. .

And on the third day she departed from the cave. of silver. and To-morrow. to bring forth the Light of the World. which is the spirit of the life of man. and. I am Yesterday. and of gold. and orange. when the mountains of the North glistened like the teeth of the black wolf in the cold light of the moon. in which no light had ever shone. To-day. I am the Ancient Child. the Great Disturber. and Horus. My name is Alpha and Omega—the Beginning and the End. and when the broad lands below the fiery girdle of many-breasted Tellus blushed red in the arms of the summer sun. the pillars thereof are of fire. and opalescent with the colours of precious stones. I am born as an egg in the East. many-coloured as a great peacock caught 191 . and the roof above is the breath of my nostrils.THE CHILD UNDER the glittering horns of Capricornus. Likewise was Mithras born under the tail of the Sea-Goat. and the walls are of air. and green. My dwelling-house is built betwixt the water and the earth. and with my Glory is the beast of the horizon made purple and scarlet. and Krishna—all mystic names of the mystic Child of Light. the Great Tranquilliser. she placed her child in the manger of the Moon. did Miriam seek the cave below the cavern. entering the stable of the Sun.

for I am as an eye of Silver set in the heart of the Sun. and bathe the land of dreams in the radiance of my Glory. I have come as the Sun from the house of the roaring of lions. and of the overthrow of the wicked. across the sun-scorched deserts of day. and who will be. and wrapped in the swaddling bands of June. Lo! I am as a babe born in a crib of lilies and roses. and blasts of fire pour from my nostrils. and over the hills. thou shakest them about thy brow. Thou spreadest the locks of thine hair before thee. and the hosts of your enemies shall be as chaff before the sickle of your might: yet ye must be born in the cavern of darkness and be laid in the manger of the moon. and weeping. and the burning of the damned. who is. so that they touch not the kingdoms of this earth. and that the eyes of men shall be spared the torture of unutterable light. Robed in the flames of my mouth. and my feet are shod in flame. that night of the slaughter of the evil. I arise. and leave the cradle of my birth. and 192 . so that none shall behold me.THE EQUINOX up in the coils of a serpent of fire. I am the Creator. and wander through the valleys. as a furnace of burnished brass. “Devourer of Millions of Years” is my name. and gnashing of teeth. and the Redeemer of mankind. for I burn thee. Over the pillars of Æthyr do I sail. And in the west the lid of mine Eye drops— down smites the Night of reckoning and destruction. and at my coming shall there be laughter. I am He who was. and singing. and the Destroyer. Ye shall tread upon the serpent and the scorpion. “Lord of the Flame” is my name. I compass the heavens. so that thine eyes may not be blinded by the fire of my fury. Mine hands are delicate and small.

but I eluded them. and the purple hair of whose head was as a dark cloud on a stormy night. Then there came unto me a woman subtle and beautiful to behold. and kisses from the zephyrs of dawn. as a flame hidden in a cloud of smoke. and breathing it into the leaven of life. and thine eyes as amethysts set in the vault of heaven. whose breasts were as alabaster bowls filled with wine. and Kansa have torn me with his teeth of fire. in the deep pools. and the sard. a child to entice songs from the wild rose. like a spider spun in a web of sunbeams and blood. and took refuge in the land of Ptah and sought sanctuary in the arms of Seb. and naked she sang to me: “O lover of mine heart. danced before me. and in the many-coloured surface of the mere: there I am white and wonderful. I partook of the Eucharist of Love—the corn and the wine. who was also myself.THE TEMPLE OF SOLOMON THE KING through the cool groves of night. fill me with love. and bubble forth as the Wine of Iacchus. caused it to ferment. Everywhere. everywhere. Dressed in a gauze of scarlet and gold. and tinged with the mingling blush of the sapphire. and became one. Thy lips are as roses in June. Then with the maiden. 193 . a child of loveliness and of beauty. for I tremble for thee. Herod would have slain me. and jewelled with pearls and emeralds and magic stones. thy limbs are as chalcedony. and in the dancing streams. casting her jewels to the winds. white and round. O! come kiss me. the ruby. and I became as a daughter of Ceres playing in the poppied fields of yellow corn: yet still as a sunlimbed bacchanal I trampled forth the foaming must from the purple grapes of Bacchus. I find myself. There were the glories of Light revealed to me. she.

but within they are full of uncleanness. O Lilith! O Sorceress of the blood of life! My lips are for those who suckle not Good. and jewelled with emerald. And my kingdom is for the children of light who trample under foot the garment of shame. and choked with the 194 . Lo! on thy brow burns the star-sapphire of heaven. Yea! when my sword falleth. then tears shall be as kisses. then shalt thou be crowned with a crown neither of gold nor of silver. When Two shall be One. burn me in the fire of thy kingdom. then all shall be leavened and made whole. but as with a crown of fire fashioned in the light of God's glory. neither of lilies nor of gold. and my kisses for those who cherish not Evil. O slay me with the sword of thy rapture!” Then I cried unto her in a loud voice saying: “O Queen of the lusts of flesh! O Queen of the lands haunted by satyrs! O Mistress of Night! O Mother of the mysteries of birth and death! Who art girt in the flames of passion. and moonstone. O slay me with kisses. and round thine ankles chatter the rubies and garnets of hell. thy girdle is as the serpent of Eden. and chrysoleth.THE EQUINOX for I am consumed by the heat of my passion. and kisses as tears. then that which is without shall be like unto that which is within. yea! a sceptre of the holiness and loveliness of light and of glory!” O Children of the land of Dreams! O ye who would cross the bar of sleep. Hearken. but a sceptre of light. nor yet of precious stones. say me. Woe unto you! for ye cleanse outside the cup and the platter. and rend from their loins the sackcloth of modesty. and thou shalt find in thine hand a sceptre. and become as Children of Awakenment and Light. Ye are soaked in the blood of corruption.

the seraph and the snake dwell side by side. But be not downcast if ye find not God in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution—onwards. filled with a divine spirit of wisdom. O ye neophytes in the mysteries of God. and in blue. and understanding. Close your eyes. and prepare them for the Sower of Dawn. Open the Book of THYSELF. and become as Bezaleel. and all the elemental spirits of the Abyss. and cry out like a man whose sight has been smitten black by a burning torch of tar. and all the stars of heaven that burn above thee. for in the region whither thou goest. Eat. and feast. and in silver.THE TEMPLE OF SOLOMON THE KING vomit of angry words. are part of thyself—are thyself. ever onwards. to-day is the dawn. for this is thy body. and the wine of Time in which 195 . for this is the blood of thy redemption. and in brass. drink. and fear not! Devils shall beset the path of the righteous. but keep thy foot upon their necks. for the evening is at hand. and the moon thou beholdest by night. in purple. and knowledge—a cunning worker in gold. lest ye be blinded. Heed lest the golden corn ripen and ye be not ready to pluck the swollen ears. O Children of Dreams! plough well the fields of night. Pass on. and perchance on the way under the cedars and the oaks ye meet God face to face and know. And so is the bowl of Space which contains them. in scarlet. Gird up your loins and speed to the hills. Sume lege. But woe unto ye who tarry by the wayside. Yet fear not! for they add grandeur and glory to the might of God's power. and demons. The sun thou seest by day. take and read. tomorrow the night of weeping.

but of the most distasteful. He. and thou art. and thou art in all. but seek the waters of desolation. and in pleasures.” But I say unto thee: heed not this vain man. in fine dishes. being but a net of dreams wherein the dreamers of night are ensnared. but feed well thy disgusts. There is no revelation except thine own. watch rather the masters. And God also who casteth them forth from the coffers of his treasury.THE EQUINOX they float. Read. and there is none other beside thee. and thou shalt become strong. too. and in precious things. follow the difficult. and thou becomest. eat not of the best. All is in thee. thou art thine own master. invincible warrior of Light. in rest. but that it is held feodal to thee in the kingdom of thy Divinity. When thou knowest thou knowest. pander not to thy pleasures. Though weak. for all becometh as an armour around thee. who in the cave under the cavern breathe forth the breath of life. So if in thyself thou findest a jewelled goblet. but labour in the depths of the night. I say unto 196 . rest not thyself. eat and drink. this blatherer of words! For there is Godliness in ease. and separate existence is not. There is no consciousness apart from thee. is part of thyself—is THYSELF. There is no understanding except thine own. in consolations. for these two are part of thyself—are Thyself. but to things contemptible and low. though thou knowest it not. Heed not the pedants who chatter as apes among the treetops. and thou thyself as an invulnerable. listen not to the babblers of vain words. console not thyself. One saith to thee: “Abandon all easy. aspire not to things precious.

Despise thyself. seek not therefore a dull bowl of heavy lead! Yet another saith unto thee: “Will not anything. drink from it. ye must give up the All.” Open the book of Thyself in the cave under the cavern and read it by the light of thine own understanding. for he who wills everything. and he who speaks highly of himself. then.” And again: “To enjoy the taste for all things. then presently thou shalt be born again. ye cease to open yourselves to all things.” “To be all. Verily ye must destroy all things and out of No-thing found and build the Temple of God as set up by Solomon the King. and be placed in the manger of the Moon in the stable of the Sun. seek not for the best. then possess all things. the pillars thereof are 197 . For to come to the All. for he who honours himself. slander thyself.” “To know all things.” But I say unto thee: this one is filed like a fool's bladder with wind and a rattling of dried peas. speak lightly of thyself. then enjoy the taste of all things. indeed be willing to be naught. is he who seeks of the best. “To be naught. children! when ye halt at one thing. and likewise possess the All. then indeed be all. he who prides himself most. “To have no taste for anything.THE TEMPLE OF SOLOMON THE KING thee. then have no taste for anything. then resolve to possess nothing. for it is the cup of thy salvation. will nothing. “To resolve to possess nothing. is he who also shall reign in the City of God. For. which is placed between Time and Space. but for the worst.

THE EQUINOX Eternity. and in whose hand rest the seven stars of heaven. whose footstool is the Abyss. and the Roof—but ye shall know of this hereafter! Spoil thyself if so thou readest thyself. and from a child playing with the sands on the sea-shore shalt thou become God. and from whose mouth goeth forth the sword of the salvation and destruction of the worlds. 198 . and the floor Immortality. and the walls Infinity. then spare not the uttermost farthing. but deck thyself with all the jewels and gems of earth. but if it is written adorn thyself.

All have sought her. young. ever enticing. it is she who hath brought frail vessels 199 . gods have been blasphemed for her. and always inscrutable. Her back is to the East and her eyes are towards the night. yet ever doth she remain subtle. warriors their legions. wherein she hath spun the fair cities of the world. For like some great spider she has enticed all into the silken meshes of her web. and beautiful. and husbandmen their ploughs. enticing. and in her wake lieth the world. and wise. priests their temples. there man casteth the sweat from his brow and followeth her. virginal.THE WANTON THERE is a woman. and the fields have lain barren for her. None have known her save those little ones who are born in the cave under the cavern. Kings have fled their thrones for her. verily! the helm of man's thoughts has been cloven in twain by the magic of her voice. yet all have felt the power of her sway. and she will be in the end. where innocence is but as the unopened book of Joy. Wherever she danceth. Yet it is she also who hath led armies into battle. who grows not old as she dances down the centuries: she was in the beginning. where sorrow sits tongueless and laughter abideth not. swords have been sheathed for her. Crowns have been sacrificed for her. ever young. and tilled the fertile plains.

Everywhere will you find her dancing down empires. wild. she will be in Paradise! I followed her. Therefore all must pluck and eat and dream. and set the sword in the hand of the warrior. as a fevered man. whose fruits are death. and from her neck spring three heads. ever wakeful. and now I lie. day and night. yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. but upon perceiving man 200 . they shall awake. And the first head is as the head of a crownéd priestess. and clouding the future. and the belly of red-gold. and is of silver. she never slumbers.THE EQUINOX safely across the greedy ocean. and wise. whose body is as that of a mighty serpent. raving in the subtle web of her beauty. crowned kings. I abandoned all for her. her breasts are purple. and it is she who hath helped the weary slave to guide his plough through the heavy soil. Now round the trunk of the Tree and the lower branches thereof there twines a woman. and her eyes are as blue as the sapphire. She was in Eden. and the miner to rob the yellow gold from the bowels of the earth. and on her brow is set a crown of pearls. and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the Tree of Life. her eyes glisten like diamonds as she danceth on. and weaving the destiny of nations. wanton. the dust of her feet burying the past. disturbing the present. the back of which is vermilion. She never sleeps. it is she who hath enthroned priests. Lo! there she stands swaying between the gates of Light and Darkness under the shadow of the Three of the Knowledge of Good and Evil. But when the time cometh for the mystic child to be born. she never rests.

and when at the height of their majesty shall their pride and dominion be dashed against the rocks of Doubt. another sheatheth in his breast. she wove from her lips around me a net-work of cloud and of flame. saying: “O Priestess of the Veil who art throned between the Pillars of Knowledge and Ignorance. and all things shall be thy curse. For Time shall be given unto thee wherein to seek all things.” And. and bore me to 201 . and answered me saying: “Understanding. in the breath of my mouth shalt thou be snared. and thou shalt be shod with the sandals of Falsehood. And on beholding her. Seek the Crown of Truth. pluck and give me of the fruit of the Tree of Life that I may eat thereof. blown hither and thither by the storm. and live for ever!” Then she laughed subtly. and her mouth is as a moonstone cleft in twain. Fire licketh up water. when she had finished speaking. and in a subtle song she sang to me: “In the web of my tongue hast thou been caught.THE TEMPLE OF SOLOMON THE KING they turn green and yellow as the water of a troubled sea. in which lurks a tongue born of flame and water. and thou shalt be wrapped in the shroud of Vice. O fool that art so wise. unclasp the girdle of Virtue. and the sword which one man fleeth from. is Ignorance. and all thy glory shall become as the spume and the spray of shattered waters. so that my eyes shall be opened. and thine understanding shall be as the waves of the sea ever rolling onwards to the shore from whence they came. and water quencheth fire. I cried to her in a loud voice.” Then she caught me up in the web of her subtleties and breathed into my nostrils the breath of Time. and that I become as a god in understanding.

and heedeth not his crown nor his cap of ermine and gold. the king's dogs shall be let loose so that they may tear him in pieces. Wouldst thou enter the king's palace in rags and beg crumbs of his bounty? Take heed lest. and her eyes are as opals of light. so that mine eyes shall be opened. and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. his knaves set the hounds upon thee. who possessing all things yet cannot find a helpmeet worthy to possess her. and he who asketh of me is unworthy to receive. and I may become as a god in understanding. And the second head is as the head of a young woman veiled with a veil as clear as rock crystal.THE EQUINOX the Abyss. give me of the fruit of the Tree of Life that I may eat thereof. for in the giving it it ceaseth to be. And on beholding her I cried in a loud voice saying: “O Princess of the Vision of the Unknown. who art throned as a sphinx between the hidden mysteries of Earth and Air. the king perceiving thee not. 202 . and crowned with a crown fashioned in the shape of a double cube around which is woven a wreath of lilies and ivy. and her tongue as an arrow of flame. yet how shall it be given unto him who asketh for it. askest for Understanding. thou. so that even the rags that thou possessest are torn from thee: or. And her countenance is as that of Desolation yet majestic as an Empress of Earth. if the king seek shelter in the hut of the pauper the louse taketh refuge in his hair. and live for ever!” And when I had finished speaking she wept bitterly and answered me saying: “Verily if the poor man trespass within the palace gate. Now. O wise man who art so foolish. where all is as the darkness of Doubt. Also.

and she took me in her arms and did caress me. so that I doubted that the stars shone above me. and there shall be neither darkness nor light. Thus all became as a vast Enigma to me. Then in a subtle voice she sang to me: “I know not who thou art.THE TEMPLE OF SOLOMON THE KING even should the kind cast his eyes on thee. or from over the plains of fire. and that the rivers flowed at my feet. and order thee to be stripped naked and beaten from his garden with staves back to the hovel whence thou camest. and the balances which sway shall be adjusted. and it filled me as with the spirit of dreams and of slumber. pledge thy humility and thou shalt be cast out naked to the dogs. Yet I love thee. and all thy wealth will depart from thee and thy people will cast thee out and take away thy crown. and her tongue of fire crept around and about me as the hand of a sly maid. And being a king. and the sun shall drink up the clouds.” Then when she had finished speaking she bared her breast to me. and thy lips ruddy as the sun in the West. thou shalt become as an abode of vermin. if thou seekest knowledge and understanding in a beggar's hut. for thine eyes are as the blue of still waters. Then I drank in the breath of her lips. that he be not overcome with fury at the presumption of thine offence. and a prey to hunger and thirst. and it was as the colour of the vault of heaven at the rising of the sun. Thy voice is as the voice of a 203 . and thy limbs shall be bitten by cold and scorched with fire. and the clouds shall swallow the sun. or whence thou camest. whether from across the snowy hills. Yet there is hope for the beggar and the king. a riddle set in the Unknowability of Space. Pledge thy pride and it will become but the habitations of vermin.

and before whose judgment-seat tremble the clothed and the naked. she gave thee to suck from the breasts of Time: come. and thou shalt fondle me as a lover. Then I fell down and trembled. give me of the fruit of the Tree of Life. and the silence of her lips rolled around me as the clouds of night and overshadowed my soul. and I her. saying: “O Thou Mother of the Hall of Truth! Thou who art both sterile and pregnant. Thy breath is as the wind blown from across a valley of musk.” So she possessed me. so that the Spirit of life left me. and as a reward for thy love will I endow thee with all the realms of Space—the motes in the sunbeam shall be thine. for I was alone. and her mouth is as a pearl. calling together his flock in the twilight. Come. And her eyes are as star-sapphires. 204 . and on her forehead is set a wreath of Cypress and Poppies fastened by a winged cross. and that I become as a god in understanding. I will give thee more than she. and the starry palaces of night. for she answered not a word. And on beholding her I cried to her in a loud voice. all shall be thine even unto the uttermost depths of Infinity. And the third head is as the head of a woman neither young nor old. and a great shaking possessed me. O my love: my sister ensnared thee with her subtle tongue. and thy loins are lusty as red coral washed from the depths of the sea.THE EQUINOX shepherd at even. and live forever!” Then I stood before her listening for her answer. and on the lips crouches the Spirit of Silence. that I may eat thereof so that mine eyes shall be opened. draw nigh unto me. the righteous and the unjust. for I will give unto thee as an inheritance my body. but beautiful and compasionate.

pour out the dark wine of the night. but none heed them. dance in the silver radiance of the moon. and. and the jackals call from the thicket. and the murmur of many lips lulls the stillness of departing day. Then wave and cloud cling together. for all inside is as the mossy bank of a sparkling streamlet—full of softness and the flashing of many jewels. Voices echo from the darkness. my loved one. Now the wolves howl outside. The sea moans as a passionate bridegroom. and the Sun lies sweltering in his blood. and with trembling lips touches the swelling breasts of night. naked. for the West has drawn her sword. prepare the feast in the halls of the Twilight! Come. Come. and bring in the far-sounding harp of the evening! Let us tear from our burning limbs the dusty robes of the morning. as a shower in springtime whispering amongst the leaves of the sprouting beech trees. whose eyes are as the blue of the far-off hills? O where art thou whose voice is as the murmur of distant waters? I stretch forth mine hands and 205 . and as lovers who are maddened by the fire of their kisses. mingle and become one. O where art thou.THE SLAVE THE blue vault of heaven is red and torn as the wound of a tongueless mouth.

and wove kisses in thine hair? Behold. for the night mist is rising from the lake. and thy form is as a shell of pearl caught up by the waves in the moonlight. Now they mingle and melt together as snow-flakes before the sun. all is still. and now night sleeps like some mighty 206 . how still! O where art thou! Come. so that I hear then not. Come. heaven has closed her mouth and there is no breath in her to wake the slumber of desolation. yea! the stars have fled the skies. as the awakened mist of the morning before the arrows of day? Now I can see thee no more. O wherefore hast thou left me. call unto me that I lose not my way! Lighten me with the brightness of thine eyes. let us madden the night with our kisses! Come. the Moon hath followed thee! Now I see not the shadows of the woods. so that I wander not far from the path and become a prey to the hunger of wild beasts! I am lost. standing between the bulrush and the water-lily. the mossy mountains have become as hills of wind. Ah! there thou art by the willow. return unto me. The reeds whisper not along the margin of the lake. How cold has grown the night. but thee I cannot find. and the lilies in the water have become but flecks of light in the darkness. and the waving fields of the valleys have become silent as the land of the dead. and have been blown far from their appointed places. and I am alone. I gaze through the shadows. and are gone. I know not where I am. me who loved thee. let us drink dry the vats of our passion! Stay! Why fleest thou from me. and know not whither to walk. and the darkness hath swallowed thee up. The lilies have been sucked up by the greedy waters. thou art gone. that I stray not in vain.THE EQUINOX feel the rushes nodding in the wind.

health is not known. and behind all standeth the great slave master called Death. and joy lies corrupted as a corpse in the grave. thine hair floating as a raiment of gold about thee. There is a land in which no tree groweth. and thy breasts lit with the blush of the dawn! Then would mine eyes fill with tears. wealth has departed from me. my loved one! Didst thou but approach as a wanderer in the wilderness. all-desolating in the naked hideousness and the blackness wherewith he chastiseth. Many are they who stray therein. love playeth the wanton. and the wild youths of the noontide.THE TEMPLE OF SOLOMON THE KING serpent gorged on the white flesh and the warm blood of the trembling maidens of dawn. and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. and I would leap towards thee in the madness of my joy. and turn to dust again. O my dove. There wealth taketh wing as a captive bird set free. There is a land of dust and desolation. and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. but thou comest not. where no river floweth. I am alone. all-encompassing with his lash. for all live upon the threshold of misery who inhabit the House of joy. those whom I love have been taken from me.” Yea! all are of dust. “I looked on all the works that my hands had wrought. and where the warbling of the birds is as a forgotten dream. Health has left me. and the innocence of youth is but as a cloak to cover the naked hideousness of vice. and behold all was vanity and vexation of spirit. and now Thou 207 . and the dead know not anything. and fame departeth as a breath from fainting lips.

and that in its writhings on the sand I read Thine answer to my prayer! Would I were in prison that I might hear the groans of the captives. eyeless gazing up into the blackness of death! Between the evening and the morning was I born. and cast me out. Thus I am cast out from Thy presence and sit alone as one lost in a desert of sand. At the breast of desolation was I fed. would I were on the scaffold that I might listen to the lewd jests of bloody men! O would I were in the grave. I am alone. until death stop the blasphemies of my lips with the worm and the dust of corruption. that I may no longer be alone. wound in the roots of the trees. and setting a lock upon Thy lips hast stopped Thine ears with wax and covered Thine eyes with the palms of Thine hands. I was afraid. for God was with me. and my milk was as whey.THE EQUINOX (O my God!) hast abandoned me. like a mushroom I sprang up in the night. or that lions tore me asunder for their food. Yet was I intoxicated and drunken on the cup of life. yea! alone. and fear was as a pestilence unto my soul. O would that dragons came from out the deep and devoured me. and my meat as the bitterness of aloes. for the devil was at hand. and I am set free from the horror of this slavery of sorrow. thirsting for Thee. O cast unto me a worm. and I feared. Hell were as Paradise to this solitude. and cry unto Thee. so that Thou seest me not. and joy was mine. and reeling I shrieked blasphemies to the 208 . nor hearest me. sole habitant of this kingdom of desolation and misery. for their fury would be as milk and honey unto the bitterness of this torture. I did not understand what I needed. nor answerest unto my bitter cry. Yet I lived. and then deny Thee and curse Thee in my madness.

and was sold into slavery. Thus my days grew dark.THE TEMPLE OF SOLOMON THE KING storm. and lost my God. 209 . Then I cried unto myself: “Verily why should I do aught. but courage had taken flight with joy. and diced with mine understanding. and cheated mine heart. and my hand shook so that the blade remained in its sheath. for life itself hath become unto me as a swordless scabbard”—so I sat still and gloomed into the darkness. and became as a coffin-worm unto the joy of my life. and I cried unto myself as my spirit left me: “O what of to-day which is as the darkness of night? O what then of to-morrow which is as the darkness of Eternity? Why live and tempt the master's lash?” So I sought the knife at my girdle to sunder the thread of my sorrow. Then I grew sober.

strangle sorrow. it is the baring of the brand of life. incorruptible. Come heaven. and then on the anvil of strength must it be beaten out into a blade of gleaming joy. Solve! For all must be melted in the crucible of affliction. and drown despair. Life must be held in 210 . Coagula! Weep and gnash your teeth. This is the hour of the second birth. and desire and sorrow vanish as a dream with the breath of the morning. The war of the Freedom of Souls is not the brawling of slaves in the wine-dens. there is a surrender which overthrows victory. therefore rise and gird on the armour of utter desolation! Slay anger. then a joy shall be born which is beyond love or hope. a relaxation which casts to the winds the manacles of despair. that unsheathing of the Sword of Strength which lays all low before the devastation of its blade. there is a resignation which shatters the fetters of anxiety. or the haggling of the shopmen in the market-place. then shall the night pass away. endurable. all must be refined in the furnace of woe. when from the womb of the excess of misery is born the child of the nothingness of joy. come hell! Once the Balances are adjusted. and sorrow sits crowned and exultant.THE WARRIOR THERE is an indifference which overleaps satisfaction.

for the prow of my laughter smiteth the dark waters of destruction into a myriad jewels of unutterable and uttermost joy! I am alone. no mercy. and laugh at the fury of the waves. O! warriors. no reason. too strong. Here there must be no weakness. for all must die. and who shall cast from his weary hand the sword of desolation. Yea! from out the night flashes a sword of flame. and laugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! I am alone. for the wings of my 211 . and stand in the centre of the desert of Sorrow. O storm-blown sons of the fire of life! Success is your password. lest darkness depart not. and not a stone must be left standing in the city of the World. and laugh at the shrieking of the winds. fire the thatch of the hovel and the cedar rafters of the palace. and no man must delay. Victory is your reward! Heed not the shrieking of women. All must taste of the desolation of war.THE TEMPLE OF SOLOMON THE KING contempt—the life of self and the life of others. to barbarous. or falter. or the crying of little children. destruction is your standard. light the match. the birthless and the deathless one. Haste! bring flint and steel. from out the darkness speeds an arrow of fire! I am alone. and stand on the storm cloud of life. or turn back. Then from the ashes of Destruction will rise the King. and partake of the blood of the cup of death. or repent. On. and stand at the helm of the barque of Death. ye cannot be too savage. the great monarch who shall shake from his tangled beard the blood of strife. for all must be destroyed. no sentiment.

for I am far beyond the path of man's help. and stand on the flames of the mountains of pleasure. for I have become as a giant amongst men. yea alone. and if I would. then joy shall be slain as a disobedient slave. strong as he can only be who has feasted on the agony of life. but the laughter of strength and of life. and drunken of the cup of the sorrow of death. yet in my sword have I all things. one against all. I cannot be succoured. I live like a mighty conquering Lord and all things are mine. I am alone. and from the tower of my resolution do I sweep away the stars. In the bastion of mine imagination lie all the munitions of my might. and reveal the stars of unutterable and uttermost joy! I am alone. then shall sorrow speed through the valley of death as a foe that passeth not his neck beneath the yoke. and pour forth fire and water on the world of laughter and weeping. Yet neither would I if I could. I would not. and towered above all things. and if joy come not at my beckoning. I could not. and if sorrow depart not at my command. for none can approach me. not the laughter of bitterness. and stand amongst the ghosts of the dead. 212 . and laugh at the shivering of the shades. for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. and laugh at the fire of rapture. for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! I am alone. nor the laughter of jest.THE EQUINOX laughter sweep away the web of outer darkness. for if I could. Laugher is mine. I cannot be despoiled. for in it lives the strength of my might.

. and the tongue which creepeth from 213 . scythes glisten in the torchlight and tables are overturned. it is the death-cry of a man! . Life is a joy indeed. wine is gulped down by filthy mouths. so that the banquet of love has become the shambles of death. crimson-lipped. Now all is still and the rose has given birth to the poppy. . her tresses floating about her like a cloud of ruby fire. the rabble have broken in. the yelping of a dog? No. scattering lilies and roses along my way. with breast of scarlet flame. and the bronze tresses of the revellers lie motionless as snakes gorged on clotted blood. . and laugh. and the farce will be ended. and then like rubies of blood finds refuge between the firm white breasts of maddened maidenhood. which flows in beads along the bronze and purple tresses. There she stands before me. Hark! . and shimmer wantonly in the moonlight between discovered limbs and disemboweled entrails. What is that. and the coffers of my treasury are filled with gold and silver and precious stones. . Ho! the feast has indeed begun. for I create from the godless butchery of fiends the overpowering grandeur of death. more beautiful still. and spilt and mingled with the blood of the slaughtered children of Eros. and the shrieking of many women. . Soon the quivering maggots. rose-limbed. Ay! the biting of sharp swords. palaces of marble and fortresses of red sandstones. . and before my path the daughters of pleasure dance with unbraided tresses. will lick up the crumbs of the feast in the temple of love. .THE TEMPLE OF SOLOMON THE KING Fair groves and gardens. which once were the brains of men. for all is beautiful. a rapture of clinging lips and of red wine. I rise from the corpse of her I kissed.

The deserts awe me not. yet I care not. I have conquered the deserts and the forests. and on that soft bed of bloody corpses do I beget on her the laughter of the scorn of war. the joy of the contempt of sorrow. Life is a horror. for I laugh. death and decay are not: all is joy. Here virgins mingle with courtesans. and freedom. all is as the fire of mystery. of earth and of air. a writhing of famished serpents. and the youth and the old man know neither wisdom nor folly. for my kingdom is known as the City of God. the sword of the destruction of desire. I laugh. for I. All is love. and evoke from the horror of your seclusion the morion of the victory of resolution. Life is as prisoner in a dungeon. for life and death have become one to me—as little children gambolling on the sands and splashing in the wavelets of the sea. Then 214 . in my strength. and upon the billows of my laughter do I build up the Kingdom of the Great in which all carouse at one table. purity.THE EQUINOX her lips is as a carbuncle wet with the strong blood of warriors. But rather become strong in the widowhood of your joy. I laugh at their pretty play. the valleys and the mountains. lashing your backs with the sorrows of your own begetting. O be not slaves unto yourselves. life. The slave weepeth. neither do the seas restrain the purpose of my mirth. and in the frenzy of my exultation she is mine. still I laugh. and the secret place within the sanctuary of my temple is as the abode of everlasting mirth. and laugher. the seas and the lands. and from the misery of your loneliness. have begotten a might beyond the walls of prisons. all is all. for he is alone. My palace is built of fire and water.

to the conquest of thyself. and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls.THE TEMPLE OF SOLOMON THE KING shall ye turn your faces towards the West. and shall step out past the morning and the night in the manliness of might. and stride after the night of desolation. and to the usurpation of the Throne of God! 215 .

and not by the laws of good and evil. Good and Evil is not his. the Godbegotten One. 216 . and to-day is as an unsheathed dagger of gold at his girdle. He holds the past between his hands as a casket of precious stones. and the lord of the woods and forests.THE KING THE King is the undying One. As a royal eagle he soars through the heavens. and as the warrior walks upright with the fearlessness of disdain in his eyes. As a slave who is bold becomes a warrior. the Sun. changing his battered helm of strength for a glittering crown of light. and the begetter of the Sun. neither by justice nor by mercy. He is the Divine Child. the fierce lion. neither proudly nor disdainfully. the indweller of the globes of flame. the jewelled snake. and as a great dragon he churns up the waters of the deep. he is the great living image of the Sun. and whatever he doeth is true and lovely. finding love and beauty wherever he goeth. so a warrior who is fearless becomes a king. for he hath become as an Higher Intelligence. so does the king walk with bowed head. He is the potent bull. he ruleth over his self by love alone. the future lies before him clear as a mirror of burnished silver. and the Begetter of God. for having conquered his self. he is the life and the master of life. He is the monarch of the lofty mountains.

and not as the five senses reflect them on the mirror of the mind. and the Scaffolding thereof is as an arch flung between Heaven and Hell. the redness or the whiteness. for he is free-born from the delusions and the dream of opposites. and in his kingdom actions no longer defile. should he be rich he must aim at possessing poverty as well. that he doeth purely and with joy. yet though filled with all the itchings of lust. for the foundations of the Temple are indeed set between Day and Night. Should he be poor he must aim at riches without forfeiting his poverty. and whatever his heart inclineth him to do. And as the countenance of a singer may be ruddy or white. nevertheless. goodness and wickedness. fair or dark. Now he who would become as a king unto himself must not renounce the kingdoms of this world. until there is no kingdom left for him to conquer. then she indeed falls and rises not. becoming in her 217 . or any of the seeming opposites of life. For if she who is a virgin become but as a common strumpet. but must conquer the lands and estates of others and usurp their thrones. the fairness or the darkness. affect or control the actions of the King.THE TEMPLE OF SOLOMON THE KING as an Art enshrined in the mind. or the rapture of his music. The man of much estate must aim at possessing all the land. The virgin must become as the wanton. she must in no wise forfeit the purity of her virginity. strength and weakness. and in the obtaining of it is to be found the Golden Key of the Kingdom of Light. affect not the song of his lips. and sees things as they are. The Unobtainable must be obtained. neither does man-made virtue and vice. without taking one farthing from the coffers of his treasury. similarly.

if she who being a courtesan. she shall be held as queen amongst women. she shall be both food and drink to the hearts of men: a well of life unto this world. for in her all things are found. and as an inexhaustible well of water around whose mouth grows the wild apricot. and where 218 . yea! a goodly tavern wherein cool wine is sold. Indeed we see before us the towers and the turrets. a twisted pillar of snow and fire. verily. glittering beyond the purple of the horizon. But on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the Crown. the ape. and good cheer is to be had. for what profit shall she be to this world who is the mother of unfruitfulness? But she who is both crimson and white. being both sterile and loveless. in which are spread the tables of demons. and where all shall be filled with the joyaunce of love. she shall be considered as a thing of naught. So. and the bearded goat hold revel. and comforting where she chilleth. Thus shall men attain to the unity of the crown and become as kings unto themselves. Here are set the pavilions of dreams and the tented encampments of sleep.THE EQUINOX fall but a clout in the eyes of all men. the domes and the spires. becometh as an untouched virgin. where the hog. and where there is darkness and corruption. like the helmets and spears of an army of warriors in the distance. a foul rag wherewith to sop up the lusts of flesh. the wolf. Yet it is here that the Golden Key has been lost. But the way is long and hilly and beset with many pitfalls. and it traverses a foul and a wild country. the roofs and the gables. and where lives the Tyrant of the World clothed in a robe of fantastic desires. soothing where she burneth. in which the bees set their sweet hives.

And he who would find the Key of Gold must seek it here in the outer court of the World. which a little after go to the dunghill. and the hypocrites. in their furious love of greed. else the door of the Palace remains closed. Now he who enters the outer court sees set before him many tables and couches. where the flatterers. and drink up the gluttonies of life. and the parasites. and vomit their sour drink on one another as a certain sign of their good fellowship. and all the opposites of virtue and of vice. and the sight of the bubbling of stews. For a space he must listen to the hiccuping of those who are loaded with wine. with necks stretched out. they fill their swollen bellies with things perishable. stuff their jaws with the luxuries of decay. and with shouts of audacious shame.THE TEMPLE OF SOLOMON THE KING feast the wantons and the prudes. Here are their ears and eyes pleasantly titillated by the sound of the hissing of the frying-pans. buzz like flies over the fleshpots of life. the youths and the old men. who are so filled with swinish itchings and unbridled fornications that they perceive not that their manger and their dunghill lie side by side as twins in one bed. and the snorting of those who are stuffed with food. and must 219 . so that they may sniff up the wandering steam of the dishes. But he who would wear the crown must find the key. and the loud-sounding instruments of delusion. for none other than he can open it for him. Yet he who would partake of the Banquet of Light must pass this way and sojourn a while amongst these animals. Here men. Here they carouse together drunkenly as in a brothel filling the world with the noise of cymbal and drum. and courting voracity. at which with swollen veins revel the sons of the gluttony of life.

gambolling. mangled.THE EQUINOX watch these lecherous beasts who insult the name of man rolling in their offal. For when thou hast discovered Beauty and Wisdom and Truth in the swollen veins. then of a certain shalt thou find the Golden Key which turneth the bolt of evil from the staple of Good. shamelessly making with their lips sounds of lewdness and fornication. and without contempt or reverence. and who. and plastered with the “excrement of crocodiles” and the “froth of putrid humours. as milk from the udders of a goat. and become a partaker in. wherein is the Temple. drunkenly groping amongst the herds of long-haired boys and short-skirted girls. smeared with white paint. and which openeth the door which leadeth unto the Palace of the King. without becoming defiled or disgusted. He must dwell for a time with these she-apes. pass their way to the gutter and the grave loaded with gold like a filthy purse. O seeker! All this must thou bear witness to. the wanton 220 . and itching with a filthy prurience after the mischievous delights of lewdness. in the bubbling lips. daubed. in the lewd gambollings. as filthy in body as in mind. Winking boldly and babbling nonsense they cackle loudly. and having found it. and like fowls scratching the dunghill seek the dirt of wealth. And wanton young dabs with mincing gait swing their bodies here and there amongst the men. in the distended bellies.” who are known as women. from whom they suck away their beauty. their faces smeared with the ensnaring devices of wily cunning. Disreputable hags who keep up old wives' whispering over their cups. with unbridled tongues clatter wantonly as they giggle over their sluttish whisperings. in the furious greed.

and see all things. Then shalt thou step into the King's Palace. even the cup of the third birth. which is built of ivory and ebony and studded with jet and silver. thou shalt drink from the cup the eucharist of Freedom. and. or the musk. And thou shalt be anointed with sweet-smelling nards. the wine of which is more fragrant than the sweet-scented grapes of Thrace. and. and thou shalt see before thee a table of pearl on which are set the hidden waters and the secret bread of the Banquet of Light.THE TEMPLE OF SOLOMON THE KING whisperings. myrtle and amaranth. as the light of the body is the eye. and is sweeter than the vintage of Crete. and all the shameless nonsense of the Outer Court. taking it. clear as a bell of mingled metals in the night. and unguent made from lilies and cypress. and of myrrh and cassia well mixed. then indeed shalt thou find that the Key of gold is only to be found in the marriage of wantonness and chastity. And thou shalt drink and eat and become bright as a stream of molten silver. and thou shalt follow it to the throne which is as a perfect cube of 221 .breathing vines of Lesbos. And in thine hair shall be woven rose-leaves of crimson light. and lign-aloes. and the mingling loveliness of lilies and violets. And about thee shall waft a sweeter fragrance than the burning of frankincense. shall call unto thee. and all the vineyards of Naxos and Egypt. and storax. twined as the dawn with night. the sly winkings. for it is the breath of the Temple of God. and the door shall open for a time as if a flame had been blown aside. so shalt thy true self become as an eye unto thee. O warrior! and a voice more musical than the flute of ivory and the psaltery of gold. And taking it thou shalt place it in the lock of cherubic fire which is fashioned in the centre of the door of the King's house.

and then shalt thou be unrobed of sleep and crowned with the silence of the King— the silence of song.THE EQUINOX flaming gold set in a sea of whiteness. that unthinkable silence of the Throne. 222 . and of reason. of thought.

yea! I see. On her forehead shines the crescent moon. as a rainbow from the purple jars of the thunder. as of the scent of far burning incense. . . . and the surface of the black waters shimmers as the quivering skin of one in the agony of travail. shaken from out the loins of the darkness. The horizon is cleft and glows like a womb of fire. the hosts of the night are scattered. . I am blind. . Yet I doubt. . born in maturity. Her garment is as a web of translucent 223 . I hear. woven with golden ears of corn. and doubt that I doubt . O whence do I come. O whither do I go? For I sit maddened by the terrors of a great darkness.THE WHITE WATCH-TOWER CHAOS and ancient night have engulfed me. Lo! there she stands. and the stars melt like flakes of snow before mine eyes. where am I. I am caught up on the wings of song. and softly gleaming with the light of an inner light. Her hair is as a flood of dancing moon-beams. . a music of voices. . a sweetness. I am born. I behold! See! the night heaves as a woman great with child. . . I crouch on the tower of uttermost silence awaiting the coming of the armies of the dawn. and caught up by flashing serpents of malachite and emerald. pearl-like. What do I hear? Words of mystery float around me. .

And around her. some Aphrodite of the seas of pearl. some Istar of the boat of night. and in her left an asp twisted to the prow of a boat of gold. and partly obscuring the softness of her form. and tulips. as the petals of the red-rose. some Hecate mistress of enchantments. woven with poppy. and if not here. of the Gods. glistening white and dew-like. then shalt thou behold Me amidst the darkness of Acheron. and on the snowy mountains. I heard a voice. Some call me Mother of the Gods. and will be. wherein lie the mysteries of heaven. and as Queen in the palaces of Styx. as of the winds across a silver harp. some Proserpina Queen of Darkness. woven of a network of misty waters.THE EQUINOX silver. I am She who was. who is. a full moon of silver trembles glowing with beams of opalescent light—mystic and wonderful. as a cloud of irradiant mystery gleaming with darkness. now rippling with all the colours of the rainbow. I am the dark night 224 . my name is manifold. In her right hand she holds a sistrum. and of the Goddesses. veiled mother of Mystery. my form is one. now rushing into flames crimson and gold. and chimes forth the music of the earth. and in its midst. I am she who cometh in unto all men. and in the deserts. some Diana of the golden nets. as amongst the lightsome mountains of the sky. as a great pearl of fire drawn from the depths of the seas. saying: I am the Queen of the heavenly ones. and flashing with a myriad stars of silver. sweeps a robe. united in one form. mankind pays me homage. and crocus. Then clear and sweet as the breath of the hillside. in the valleys. some Miriam of the Cavern. and others yet again Isis. Yet I am nameless in the deep. under the palm-trees. and thunders forth praises to my name.

and the billows of the deep shall be smoothed out like a sheet of molten glass. as sunbeams poured out from the cups of the noon. and scatter the rose-leaves of our desire. my darling. and mingle the foaming cups of our joy in the glittering chalice of our love. passionate. Her lips were half open. as the eyes of the mother of the human race. and her breath left her lips like gusts of fire mingled with the odours of myrtle. and I clung to her and she became as a Daughter of this world. let us pass from the land of the plough to the glades and the groves of delight! There let us pluck down the clustered vine of our trembling. and in the strength of my joy I leapt from the tower of Night. that bright day that hath been begotten by the ages. and rolled over me. till the foaming wine jets 225 . but as I fell. she caught me. and trample the purple grapes of our passion. in clouds of gold. and in mine arms she sang unto me her bridal song: “Come. I am the bright day that swalloweth up the dark night. what springs of intoxicating bliss well up from the depths of our being. and conceived in the hearts of men. O my dear one. what fountains of rapture. I was becoming a worthy partner of her glory.THE TEMPLE OF SOLOMON THE KING that bringeth forth the bright day. Then I was carried away on the wings of rapture. Her cheeks were bright with a soft vermilion of the pomegranate mingling with the whiteness of the lily. for I was growing strong in her strength. O! love. And her hair swept around and about me. Then she clung to me. when she first struggled in the strong arms of man. and her eyes were deep. that dawn in which storms shall cease their roaring. and tremulous. as a Child of God begotten in the heart of man.

and the gay plumage of the birds. golden and crimson. “I have watched the dawn. begetting a million suns. as the purple juice of the grape. it intoxicateth me and filleth me with joy. as a rich jar of wine found in the depths of a desert of salt—I have drunk deep and am bewildered with love. and to the nightingale in the thicket. “I have breathed in the odour of roses and the fragrance of myrtle. and as the ruby goblet of the Sun is drained by the silver lips of night. but they all fade before the blush of thy cheeks. and the sweetness of honey and milk. “I have tasted the juice of the peach. and to all the warblers of the woods. alone in thine eyes. and the sweet scent of the wild jessamine. to the curlew. it is sweeter still. yet what are they to the rapture of thy voice? which echoes in the valley of my breast.THE EQUINOX forth hissing through the flames of our passion—and splashes into immensity. and the perfume of the woods and the seas. and trills through the depths of my being. “The flowers of the fields have I gazed on. yet thy breath is more fragrant than they. Yet. and the distant blue of the mountains. so are they all swallowed up in the excess of thy beauty. I have watched the night all starry-eyed. to the murmur of the waters and to the singing of the winds. and in thy lips the vintage of my love. I have drunk in the breath of the hillside. and sweet as the juice of the datepalms in the scented plains of Euphrates: Ay! let me drink 226 . do I find the delights of my joy. “I have listened to the lark in the sky. but the wine of thy lips is strong as the aromatic vintage of Egypt. I have drunk up the blue depths of the waters.

awake before the Beast riseth and enter the 227 .THE TEMPLE OF SOLOMON THE KING till I reel bewildered with kisses and pleasure . yet amongst them all have I not found one to compare to a lash on the lid of thine eye. Is it Thy weakness that I feel?” “Nay. a thousand times more delicious than all these. Beauty has conquered me and drunk up the strength of my might. “Evoe! life burns in the brasier of love as a ruby flame in a sapphire bowl. O thou who hast laid aside thy divinity to take refuge in mine arms. my soul has mingled with thine. I am dead. O lover. for it is only at the price of the illusion of my strength that thou hast given me the pleasure of unity which I have tasted in thine arms. I am not. . O Thou art as the wine of ecstasy. for the night of loneliness hath rolled up the hangings of her couch. . and yet I am. and the subtlelimbed women of Egypt whose fingers are created to caress. Ah! but what is this languor which cleaves to me? My strength has left me. all the virgins of Assyria. and all things are mine in the mystery of my loneliness. . O my love!” Then I caught up her song and cried: “Yea! O Queen of the Night. . . yet I live for ever!” Arise. and the crimson-girdled daughters of Circe. I am alone. I have woven love with the lithe girls of Hellas. . have been mine. my love! . listen! “I have drunk deep of the flagons of passion with the white-veiled virgins of Vesta. O arrow of brightness drawn from the quiver of the moon! O Thou who hast ensnared me in the meshes of thine hair. and my heart is burning like a sun of molten brass. O my love! . O sleeper. and caught me up on the kisses of thy mouth. and the drowsy-eyed maidens of Ind. and the veiled beauties of Arabia.

and thy path hath been wound around the land of darkness under the clouds of sleep. thou shalt pass the portals of the tomb and enter the Temple beyond. Reason played not the prude with thee. Thou Child-Man. no shadow of darkness fell across thy path: thy love was strong and pure—bright as the stars of night. and purity shall be born of corruption. and thine eyes deep and still as the lakes of the mountains. thou didst grow in the light that shone from thine eyes. and thou didst revel naked in the laughter of the Dawn. nor imagination the wanton.THE EQUINOX sanctuary of Eden and defile the children of dawn. Awake! tear from thy limbs the hempen ropes of darkness. Through the night of reckoning hast thou passed. No veil covered thee. and thine hair as a wind-ravished forest of oak. and the caressing hands of night laid thee to rest in the cradle of the moon. and shouted in thy joy: “Let there be light!” Now that thou has seized the throne. V. Thou hast cleft the horizon as a babe the womb of its mother. and the light shall quiver through the darkness. cast off the cloak of dreams who before thy sleep wast enraptured with the strength of love. and night shall heave as an harlot great with child. Thoughts did not tempt thee. arise!—fire the beacon of the awakenment of the nations. an effulgence of opals like the beams of many colours irradiated from the L. and scattered the gloom of night. Radiant child that thou art. and deep as the echoing depths of hills of amber. and emerald. 228 . X. and under the kisses of mid-day didst thou leap with the sun. Fair and fresh didst thou come from the woods when the world was young. and vermilion. with breast like the snowy hills in the sunlight.

Lord of Life. . My light shineth upon all men. neither can the sway of my rule be broken.THE TEMPLE OF SOLOMON THE KING There thou shalt stand upon the great watch-tower of Day. . Lord of Everlastingness is thy name. Thou hast become as a tower of Effulgence. and none shall harm thee. I am the Unveiled One standing between the two horizons. . . O divine Youth who has created thyself! What art thou? Thou art the birthless and the deathless one. yea! as a mountain of chrysoleth slumbering in the Crown of Glory! whose summit is God! 229 . where all is awakenment. Thou shalt conquer the Empire of the Sceptre. . Lord of Immensity. and To-morrow in thy left. and Time chimeth from mine hand as the voice of a silver bell. I am the Unveiled one and the Unveiler and the Re-veiler. for thou art as a little child. and To-day is as the breath of thy lips. and usurp the Kingdom of the Crown. and gaze forth on the kingdom of the vine and the land of the houses of coolness. and in the brilliance of mine eyes crouch the images of things that be. without beginning and without end! Thou paintest the heavens bright with rays of pure emerald light. . . and none can do me harm. . Space I unroll as a scroll. and when I rise worlds pass away as feathers of smoke before the hurricane. the world lieth below me and before me. Yet. as the sun between the arms of Day and Night. . for Lord of Love. Thou illuminest the two lands with rays of turquoise and beryl. . whose foundations are set in the hearts of me. . no evil form shall spring up against thee. . and amethyst. For Yesterday is in thy right hand. I ring out the birth and the death of nations. for thou art Lord of the beams of Light. . and sapphire.

2.] .[Book II “The Scaffolding” will appear in No.


BOOK II The Scaffolding of the Temple of SOLOMON THE KING and The ten mighty Supports which are set between the Pillars of Death and Life.

That which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the ONE SUBSTANCE. Hermes.

THE PILLAR OF CLOUD OBSESSED by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts. Nothing contents him, nothing satisfies him; if he is not weeping he is laughing, if he is not laughing he is weeping; he grumbles and applauds, despises and reverses, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil and to thumb-mark sits down and cries for the moon, or else like the dog in the fable seeing his own image in the river of his dreams, loses all he has in the vain attempt to grasp more. Slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls “Liberty”: freedom is what he craves, yearns, and strives for—freedom to leap into some miasmal bog and wallow. If he is a ploughman he wants more fields to till; if a physician, more bodies to cure; if a priest, more souls to save; if a soldier, more countries to conquer; if a lawyer, more wretches to hang. If he obtains “more,” he grumbles 223


because it is “too much”; if he does not obtain it he continues to grunt and to growl, and the more he growls and grunts the more slavish he becomes, yet the freer he considers himself. Once born he is carefully swaddled in the rags of Custom, rocked in the cradle of Caste, and nursed on the sour milk of Creed. And as with the individual so with the nation, the one or the many, it is taught to work its way into one narrow groove, and like the water in a drain or a gutter to flow for a time unobtrusively between dignified cobbles and over respectable cement, and then to vanish as genteelly as possible underground. Sometimes there is a stoppage; too much filth has accumulated, and it refuses all conventional methods of being removed. Then comes a flood—a revolution—for a time there is a nasty mess, but soon the filth is washed away, and once again the drainage flows humbly down its customary gutter in the same old unobtrusive manner, between the same old cobbles, and over the same old cement until in time fresh filth silts up and there is more trouble and annoyance. “So runs my dream,” and civilised man dreaming from his drain naturally pictures God as a kind of Omnipotent SewerHusher who everlastingly ought to trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. So it happens that when gutters get blocked up and drains stink, the Free-thinker laughs and says: “You barmy fool, ‘there is no sich a person’ ”; and when they don’t, the Believer cries: “My poor benighted brother, ‘He is like a refiner’s fire and like Fuller’s sope.’ ” Compared to the civilised man, the water which flows 224


down the drain, the savage is like a mountain torrent cutting its own course amongst the hills and rushing on wildly yet wisely to the sea. No doubt, from the point of view of a sanitary engineer, the drain is more useful, more rational, altogether more proper than the wayward stream. But it is the rigid utilitarianism of this bread-and-water morality, this one-shirt-a-week thrift, this skimmed-milk philosophy, this cake-on-Sunday religion, and all the other halfpenny economies of a gluttonous mediocrity, that must be trampled under foot as if they were the very cockroaches of hell, before Freedom of even a protoplasmic kind can be brought to life. Better be a savage, a one-legged hottentot, better be anything than a civilised eunuch, a crape-capped “widder” in Upper Tooting lamenting her “demised husband” whilst she counts the halfpence he has left behind him in his trouser pockets. If there is going to be a flood, let it be grand, typhoonic, torrential; do not let others pass us by and say: “Really, my dear, what an insalubrious odour!” The savage babe being born is taught the myths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. The savage youth passes through one great ordeal—the struggle with Nature: the civilised through another—the struggle with Reason. The one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth. Few of us remember anything that happened during the first two years of our existence, and very little during the next two; thus it comes about that from two to four years of our 225


life are blank. Perhaps during these years of nothingness we see things as they are; however, civilisation touches us on the lips and we speak and forget all about them. Directly we commence to chatter, our preparation to take life seriously begins. Books are given us, and the great wide road of wonderment becomes narrowed to a straitened right-of-way down which it is a privilege and honour to pass. If we are wild, it is naughty; if wanton—immoral; in innocence we lisp the ten commandments on our mothers’ knees, only to break them when we really know what they mean. Then comes manhood and its responsibility, marriage with its one pleasure and its forty thousand plagues, as Heine says. Our birth is a matter of law or chance—equivalent symbols for the Unknown; once born, environment, circumstance, position, convention, education, all in their turn come forward to claim us and smother us in their bestial kisses. Yet like the streams and the gutters, the drains and the rivers, we all flow, roar, or trickle onwards to the same unknown sea from which we came. Sometimes Evolution flouts Ethics and we have floods, earthquakes, and the spouting of volcanoes; sometimes Ethics flouts Evolution and we are turned into artificial ponds and ornamental Serpentines; yet upon other times it hastens our course and gives us good Doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or Dead Sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the Sun, that relentless God who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the 226


malicious winds and to weep through the storms of air. So the wheel of Time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. What is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the Sun, the Wind, and the Ocean?—indeed the ways of God are inscrutable and past finding out. Thus the Unobtainable tempts us, and the little segments of God that we see become to us the fiercest and most terrible of the Dogfaced Demons which seduce us from the path. He is always at our elbow, whispering, tempting, jeering, advising and helping us; He it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; He it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless He is not only the cloud but that ultimate fire—if we could only understand Him as He IS; Ah! my brothers, this is THE GREAT WORK. Why does he do this and that, if he can do that and this? asks the Doubter. Because He chooses to, answers the Believer. But the man after God's own Heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. Presently the Mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads 227


and myriads of little spheres, which he feels are in Reality one Great Ocean if he could only make them unite. Each stage above him is his Ultimate goal for the time being. Possessing one little sphere, his one and only object is to unite it to another, or another to it; not two others, not to the whole, but only to that One Other. For the time being (let it appear as if it were for all time to the initiate), that One Other is God and Very God—the Omega of his quest, and that all others are Devils that would tempt and seduce him. Thus it happens that until you become God, God Himself is in Reality The Tempter, Satan, and the Prince of Darkness, who, assuming the glittering robes of Time and Space, whispers in our ears: “Millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me?” Thus God at the outset comes to us and like the old witch in “Cinderella” strews innumerable lentils before us to count—but begin! and soon you will find that you have left the kitchen of the world behind you and have entered the enchanted Palace “Beyond.” It is all very difficult and complex at first; it is rather like a man who, setting out by a strange road to visit the capital of his country, comes to a great mountain and gazes up its all but endless slopes. “It is too high for me to climb,” the little man will say; “it is indeed very beautiful; but I will go back and find some other road.” “I am sure it would be too long a journey,” says a second; “I could not afford it; I too will return.” “There are no guides here,” says a third; “how foolish for me to attempt so high a peak.” 228


“I am not strong enough,” says a fourth. “I have no chart.” . . . “My business won’t let me.” . . . “My wife is against it.” Thus God enters the heart of man in a thousand forms and tempts man as he tempted Eve in the Garden of Eden, and Abraham in the land of Moriah. But the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his Great travel to the Summit of the Mountain of God; and curious to relate, and terrible to tell, the whole length of that wizard way Satan follows behind him in the form of a sleuth-hound ever tempting him from the right path. Now he is overcome by a great loneliness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him. On he toils, at length it is the summit —no! but another ridge and a myriad more. A thousand fiends enter him, a thousand little sleuth-hounds that would tear him back—comfort, home, children, wife; then he says to himself: What a fool am I! At this stage many turn back and crawling into the valley of illusions reason how much more comfortable and interesting it is to read of mountain ascents than to accomplish them. These ones talk loudly and beat the drums of their valour in the ears of all men. At the next stage few return, most perish on the way back; for the higher you climb that great mountain the more difficult it becomes to return. Plod on, and when your legs tremble and give way under you, crawl on, crawl on if on all fours, and clench your teeth 229


and say “I WILL”; but on! and on! and on! And behind you tireless strides along that old grey hound ever breathing forth temptations upon you; filled with crafts, and subtleties, and guiles, ever eager to lead you astray, ever ready to guide you back. And presently so great grows the loneliness of the Mountain that his very companionship becomes as a temptation to you, you feel a friendliness in resisting him, a burning hope that he will continue to tempt you, that his temptations and his mocking words are better than no words at all. This only happens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those who look round for the hound may perchance stumble and fall—and the foot of that precipice is the valley from which they came. From here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. And how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. But there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that Mystic Mountain; and how that Ancient DOG was indeed GOD Himself.


and the form of Jesus stood forth in the gloom of Golgotha. Then youth came. and as he grew and throve. so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. he was reared and educated in the faith of Christ as taught by one of the strictest sects of the many factions of the Christian Church. it will be necessary here to recount. briefly though it may be.. casting aside the sordid conventions of life.THE ACOLYTE BEFORE we enter upon the events of the Great Journey of Frater P. From infancy he struggled through the chill darkness of his surroundings into boyhood. 231 . and with it God’s name had grown to be a curse. when suddenly one summer night he broke away from the ghouls that had tormented him. a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood. defying the laws of his land. during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations. the circumstances which led up to his entering into communication with the Order of A∴ A∴ Born of an ancient family. but a few days after the fiftysixth Equinox before the Equinox of the Gods. and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began.

With quivering lip. and sought refuse for a space in the wild and beautiful country which lies tangled like a head of tumbled hair to the north and north-west of England. and the righteousness of his purpose. he snapped. he cursed the name of Christ and strode on to seek the gate of Hell and let loose the fiends of the pit. Nevertheless. henceforth he would battle for his manhood. ay! and for the manhood of the World! Then the trumpet-blast resounded. though he was dragged back to the prison from which he had escaped. the worm-eaten conventionalities of the effete and hypocritical civilisation in which he had been nurtured. and had intoxicated him with the red wine of Freedom and Revolt— his gauntlet of youth had been cast down. we find him unconsciously 232 . however. the madness passes. the battle had indeed begun! Struggling to his feet. was of but short duration. he had learnt his own strength. of his own strength. Here he learnt from the whispering winds and the dreamy stars that life was not altogether a curse. His freedom. a new life had flowed like a great sea dancing with foam upon him. yet.THE EQUINOX doubting the decaying religion of his childhood. like rotten twigs. and voice choked with indignation at the injustice of the world. and that every night dies in the arms of dawn. he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. like a dark cloud before the breath of awakening dawn. conscious of his own rightness. and filled with the overflowing ambitions of youth. so that mankind might yet learn that compassion was not dead. of the manhood which was his.

gifted beyond the common lot. for the world had failed him. Blood seemed to ooze from his eyelids and trickle down. writing on its pure surface the name of Christ. and overturning the desks and the stools of the schoolmen. and already a poet of brilliant promise. Great bats flitted by 233 . what as yet he cannot find in the freedom which in his youthful ardour appears to him to live but a furlong or two beyond the spires and gables of that city of hidebound pedants which had been his school. and the colleges of dialectic dogmatics. and his prison. and casting their pedagogic papilla from his lips. Deeply read in poetry. wrapped in the dark cloak of unutterable thoughts. Curious to say. drop by drop. and diligently seeking both omen and sign in the dusty volumes of the past. casting before the veiled and awful image of the Unknown the arrows of his reason. and seeks. Freedom had he sought. But dark were his thoughts. Then came the great awakening. whirling it on spectre-like in the chill and silver moonlight. that he happened to be riding alone.THE TEMPLE OF SOLOMON THE KING sheathe his blood-red sword. his home. and the snow which lay fine and crisp on the roadway was being caught up here and there by the puffs of sharp frosty wind that came snake-like through the hedges and the trees. and blow flame and smoke from the tripod of life. escapes from the stuffy cloisters of mildewed learning. upon the white snow. and in the ancient wisdom of long-forgotten days. but not the freedom that he had gained. it was towards the hour of midnight on the last day of the year when the old slinks away from the new. A distant bell chimed the last quarter of the dying year. philosophy and science. he suddenly hurries from out the darkness like a wild prophetic star.

“I have found Thee . . and vultures whose bald heads were clotted with rotten blood. Eugenius and Eirenaeus Philalethes. Benedictus Figulus. Step two abreast. . fresher than at first. Geber. as we shall learn. . . . Plotinus. In agony and joy he sought to fix the volatile. the voices of many angels sang to him. Thus he set out on his mystic quest towards that goal which he had seen. we find him deep in the study of the Alchemistic philosophers. nothing. “Master! Master!” he cried. and madly his horse carried him into the night. In the first volume of the diaries. . nothing . . that is to say. and which seemed so near. and transmute the formless human race into the dual child of the mystic Cross of Light. nothing .THE EQUINOX him. Iamblichus and Dionysius were all devoured with the avidity and greed which youth alone possesses. master. Poring over Paracelsus. . Fludd.” 234 . there was no halting here— “ ‘Now. . proved to be so far away. O silver Christ. . Bonaventura. the failure of the world.” And then an amber light surged round him. take a little rest!’—not he! (Caution redoubled. the Sperm of the World. the fearful tapestry of torturing thought was rent asunder. Flamel. “Ah! the world. . Ammonius. and yet.” Then all was Nothingness . Lully. the way winds narrowly!) Not a wit troubled Back to his studies. that Universal Medicine in which is contained all other medicines and the first principle of all substances. he sought the Alchemical Azoth. . Fierce as a dragon He (soul-hydroptic with a sacred thirst) Sucked at the flagon. the world . . Valentinus. the Catholicon. to solve the problem of the Perfect Man.

which. and elixirs. and so P. to the merest tyro in alchemy can be sorted from the earnest works as easily as a “Bart’s” student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by Lister and Müller. and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the Wise. much “twaddle” was written concerning balsams. sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines. He who dismisses Paracelsus with a twopenny clyster. and between the water in his hip-bath and “the water which wetteth not the hands. The Alchemist well knew the difference between the kitchen stove and the Heraclitean furnace. however. Visita Interiora Terræ Rectificando Invenies Occultam Lapidem Veram Medicinam. this is indeed the true medicine of souls.” True. P. who. is not a fool. but merely a rabbit-brained louse. set out on the Quest of the Philosopher's Stone. he sought the great fulfilment. no. sought the universal solvent VITRIOLUM. and bloods. no. or Raymond Lully with a sixpenny reprint. Thus frenziedly. and equated the seven letters in VITRIOL.THE TEMPLE OF SOLOMON THE KING Plunging into the tenebrae of transcendental physics. and whose secret lies in the opening of the “Closed Eye”—the consuming of the Darkness. flattering himself that he is crawling in the grey beard of Hæckel and the scanty locks of Spencer. at the age of twenty-two. nothing so exalted. SUL235 . and declares all outside the rational muckheap of a Pediculus to be both ridiculous and impossible.

” and we find him now in the Goetic kingdoms of sorcery. the talismans. Levi. and heaps up chaos in the outer darkness of Illusion. he still pressed on. with the Grimoires and the rituals. Tauler. and in his struggle for the million he misses the unit. and Terra. hungering for the knowledge of things outside. the flaming hair. and Blake: “Rintrah roars and shakes his fires in the burden’d air. and by summer of this year—1898—we find P. shot like the sinking sun into the western sea. and then—the Key of Solomon for a time is put away. Molinos. and infernal necromancy. Hungry clouds swag on the deep. witchcraft. the ancient books of the Qabalah lie open before him.” A hurried turning of many pages. Eckart. and MERCURY with the alchemical powers of the seven planets.” and “The Cherubic Wanderer” are set aside for “The Arbatel” and “The Seven Mysterious Orisons. Lux. and the Virgin parchments. Ignis.THE EQUINOX PHUR.” Insatiable. and cried: “Fiat Lux!” Youth strides on with hasty step. The bats flit by us as we listen to his frenzied cries for light and knowledge: “The Spiritual Guide. like a silver fish leaping from out the black waters of the sea into 236 . a flash of brilliant fire. Terra. Boehme. Aqua. and drinking from the white chalice of mystery with St. the burning of many candles. deep in consultation with the mystics. From the cloudless skies of Mysticism he rushes down into the infernal darkness on winged thoughts: “The fiery limbs. Aqua. smote them with the cross of Hidden Mystery. and mingling Flatus. John. precipitating the SALT from the four elements —Subtilis.

and accelerated his step towards that Temple. casting up in chaotic heaps around him. fully employed until the autumnal equinox.'s progress. “met a certain Mr. was destined ever and anon to bring him wisdom from the Great White Brotherhood. Frater V∴N∴ of the Order of the Golden Dawn). until the present. but the time had not been fulfilled.THE TEMPLE OF SOLOMON THE KING the starlight. introduced him to a Mr. Through C——.” The words: “Yehi Aour” trembled on his lips. the black earth from the foundations of which he had been. B --. This meeting proved all-important.S.A. when B——. 237 . had for the time being laid aside von Rosenroth. though he knew it not at the time. Knorr von Rosenroth's immense storehouse of Qabalistic learning seems to have kept P. bewilders him and is gone.* From midsummer until the commencement of the autumn the diaries are silent except for one entry. was destined to lead to another meeting which changed the whole course of P. was leading a hermit's life on a Swiss glacier with one alchemist of note”† which though of no particular importance in itself. the very chaos of his being seemed of a sudden to shake itself into form—vast and terrible. the alchemist of note. C—— (afterwards. This one we shall meet again under the initials D. for he has opened “The Book of Concealed Mystery” and has read: “Before there was equilibrium countenance beheld not countenance. and was now deep in “The Book of * At this time P. and the breath of the creation of a new world caught them up from his half-opened mouth and carried them back into the darkness whence they had all but been vibrated. P. as we shall see. as will be set forth in the following chapter. † Afterwards known as Frater C.

so little wonder is it that we find P.” 238 .” A time of transition was at hand. much like St. and crying with him: “I. a spiritual renaissance was about to take place. because in vain I sought without for Him who was within myself. I went round the Streets and Squares of the City of this World seeking Thee. and I found Thee not. seeking Thee with anxious Reasoning without. Lord. if only I desire Thee and pant after Thee. I wearied myself much in looking for Thee without. and yet Thou hast Thy habitation within me. Augustine lamenting his outward search. whilst Thou wast within me.THE EQUINOX the Sacred Magic of Abra-Melin the Mage. went wandering like a strayed sheep.

“The order of the G∴ D∴ in the Outer is an Hermetic Society which teaches Occult Science or the Magic of Hermes. when we state that. that through the introduction of Fra. entered the Hermetic Order of the Golden Dawn. N. Mackenzie. Kenneth R.. V. N. in our possession relating to the G∴ D∴ occupy some twelve hundred pages and contain over a quarter of a million words. The official account of the G∴ D∴ (probably fiction) known as “The Historical Lecture. H.” written and first delivered by Frater Q.. Ragon. and Fred Hockley. as well as the accounts we are about to give of the rituals themselves. But it will be understood that the following historical sketch. S. the actual MSS. Such chiefs were Eliphas Levi. runs as follows. and under his guidance P. 239 . and became a Neophyte in the Grade of 0° = 0° in the Outer.THE NEOPHYTE IT was on November 18. and also it may in some ways help to elucidate the present chapter. 1898. are very much abbreviated and summarised. if a short account of the origin of this order is first entered upon. About 1850 several French and English chiefs died and Temple work was interrupted. These had received their power from even greater predecessors. It may be of some interest to the reader.

. . 240 .THE EQUINOX who are traced to the Fratres Rosa (sic) Crucis of Germany.” The account given in the first paragraph may or may not be correct. It runs as follows: “Some years ago a number of cipher MSS. as they purported to derive from the Rosicrucians. Waite. which includes Three Magic Titles of honour and supremacy.. Valentine Andrea (opera A. .. such literature being judged by itself. E. of the Second. The grades of the first order are of Hebrew design. “The Rituals and Secrets are received from the Greatly Honoured Chiefs.D. and what is of still more interest to us mentions P. . . and the following “History Lection” written by a brother of the Order of the A∴ A∴ throws considerable light on the origin of the above Society. not by its reputed sources. Christian. 1614) has given an esoteric account of the S. They attracted much attention.’ which must have been derived from the old records of C. were discovered and deciphered by certain students. * See “The Real History of the Rosicrucians. in case of a vacancy the most advanced 7°=4°‡ obtains by decree the well-earned reward. ‡ Vide Diagram of Paths and Grades.” by A. Christian Rosencreutz.’s† pupils. R. . † Viz. and his final rupture with the Order of the Golden Dawn. “Highest of all are those great rulers who severally sustain and govern the Third Order. R. You will readily understand that the genuineness of the claim matters no whit. “The first order is a group of four grades: the second order is a group of three grades of adeptship.’* or ‘History of the Society. probably he also edited the ‘Fama Fraternitatis.

. an Order was founded which worked in a semi-secret manner. “We content ourselves.R. and the weakness of the other.’s scheme had always been regarded with disapproval. one called S.D.A.R. was one which gave the address of a certain person in Germany. and that himself and two others were to govern the Order. into verbose and pretentious nonsense: the knowledge proved worthless even where it was correct: for it is in vain that pearls. one of themselves. New and revised rituals were issued. are given to the swine. be they never to clear and precious. The adept who wrote this added that the Order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. “After some time S.D. then.D.A. with observing that the death of one of his two colleagues.M. then. the sole authority. and fresh knowledge poured out in streams. But since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever – how much more. The rituals were elaborated.A.D. and in accordance with instructions received.D. it being 241 . and that one most highly revered! – they had refrained from active opposition. It was written by one of them that S. died: further requests for help were met with a prompt refusal from the colleagues of S. announced that he had formulated such a link. Those who discovered the ciphers wrote to S.D. It has throughout proved impossible to elucidate the complex facts. “The ordeals were turned into contempt. who is known to us as S.D.A. though scholarly enough.THE TEMPLE OF SOLOMON THE KING “Among the MSS.M. “We must pass over the unhappy juggleries which characterised the next period. “Shortly after this. secured to S.A.

on the one side and the Order on the other. a brother. It will be at once apparent to the reader that the Diagram of the Paths is simply the ordinary Sephirotic Tree of Life. 2 of the “Ritual of the 24th. and the element of earth. instituted a rigorous test of S. .’s copy No. The following account of it is taken from S. “Of these the last Three Grades alone communicate with the Second Order.M. one P.” returning to it in its proper place.” Associate Adept speaking: “Before you upon the Altar is the diagram of the Sephiroth and Paths with which you are already well acquainted. “In 1900. . the twenty-two letters of the Hebrew Alphabet. and with it schism.” enter upon the ritual of the 0°=0° Grade of Neophyte. Hod to Practicus and water. Unsuitable candidates were admitted for no better reason than that of their worldly prosperity. having marked thereon the grade of the order corresponding to each Sephira.THE EQUINOX impossible for anyone to fail therein. the thirty-two paths of the Sepher Yetzirah. and the signs of the planets and the elements. the Order failed to initiate. 25th. though cut off from it by a veil which may 242 . answering to Neophyte and Zelator.” Here we must leave the “Lection.D.R. and the Tarot Trumps appropriated to each Path. and after explaining “the Diagram of the Paths and the Grades.A. “Scandal arose.. “In short. the signs of the Zodiac. “You will further note that the First Order includes: Malkuth. combined with the Tarot Trumps. and 26th Paths leading from the First Order of the G∴ D∴ in the outer to the 5°=6°. And Netzach to Philosophus and fire. . Yesod to Theoricus and air.

10°=1° KETHER cian agi M b h 1 # 12t Ipsissimus 0 D 2" g High Priestess 8°=3° BINAH Magister Templi 7d j Chariot 18th aF ool 1 1th 3 $ d Empress 14th 9°=2° CHOKMAH Magus 5b w Hierophant 16th 6°=5° GEBURAH 11 e f Adeptus 8g Major lJ 22n ustice d 12 C m Em per or The Veil of the Abyss Babe of the Abyss h a THIRD ORDER 4 h 15t 3°=8° D 26th ths in t Veil Parok e Vault 24th 4°=7° he Port al o f th HOD NETZACH Tower 27th Philosophus 19 16 % p Practicus 14 i s 17 ! FIRST c l eP evi a eth 1°=10° MALKUTH Zelator E 0°=0° Neophyte DIAGRAM 2. The Paths and Grades 30t h 21 ' t The Universe 32nd Th eM oon D q 2°=9° YESOD Theoricus ORDER l 19 C th r Temperence 25 xk tar 30t The S e S 28th un h h T the 10 & 5°=6° k TIPHERETH SECOND ORDER Adeptus The Wheel of L 13 e pts Fortune j Hanged Man ord o h Minor Ad 15 23rd u The 6 c z er Lov s Strength h 17t 19th f ty rmi He 20th 9 13th 7°=4° CHESED Adeptus Exemptus n of De ath 20th ft h B B 20 eA Th nge l t 31 s .

Adeptus Major. with perhaps the exception of the Ritual of the Grade of Adeptus Minor.” THE RITUALS OF THE ORDER OF THE GOLDEN DAWN RITUAL OF THE 0°=0° GRADE OF NEOPHYTE As the Ritual of the Grade of Neophyte is. the most important of all the Rituals of the G∴ D∴. it will be necessary here to enter upon it fully. 6°=5° answering to Geburah. 7°=4°. and is as follows: 244 . so that the reader may in some sort initiate himself. or Lesser Adept. and that clearly.THE EQUINOX only be drawn aside by Invitation from the Second Order for the Philosophus who has passed the five examinations symbolic of the five elements and the five Paths leading from the First Order thereto. or Greater Adept. and who has been duly approved of by the Higher Powers. answering to Chesed. 1. so that the pilgrim does not take at the very commencement of his mystic journey a wrong turning. “The Three grades of the Second Order are entitled: Adeptus Minor. or Exempt Adept. in the midst of the Sephirotic Tree. 5°=6° answering to Tiphereth. The following description of the Temple and the Officers in the 0°=0° Grade is taken from one of the official books of the G∴ D∴ called Z. And Adeptus Exemptus. the Reconciler. one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. But the pathway must be pointed out.

ƒƒ which latter formeth the East of the Temple. the latter black and in Hod.H.V. ‡ The Theosophical term “Higher Self.H. and as we shall see later on. Hod. § The Sephirotic Scheme. is divided into four worlds: Atziloth. Yetzirah and Assiah. in the Portal Ritual.” is usually termed in the G∴ D∴ “Genius.” vide Preface. Dadouchos & Censer 245 . the former being white and in Netzach. in the Outer is placed looking towards the hy of hwhy (J.§ Of these ten Sephiroth the Temple as arranged in the 0°=0° of Neophyte includeth only the four lower Sephiroth in the Tree of life.THE TEMPLE OF SOLOMON THE KING “The Temple as arranged in the 0° = 0° Grade of Neophyte in the order of the G. Hiereus (Horus) viz. the sacred rites of the Temple m k u n The Place The Place may gradually. it will be remembered. and Netzach.'.* unto Aba and The Veil of Nephthys The Veil of Isis Aima.‡ of Evil Triad Apophrasz Satan-Typhon “Like the other Sephiroth Malkuth Besz c q hath also its subsidiary Sephiroth and t Double Altar paths. and the outer side of Kerux (Anubis of E) Sentinel (Anubis of W.'. raise the Neophyte NEPHTHYS ISIS (Thmaist) p Scale of Scale of Harpocrates unto the knowledge of his Higher Bilanx Bilanx r x Place Self. that as y and h answer THE VEIL OF THE SANCTUARY Point of Rending unto the Sephiroth Chokmah and Binah in the Tree.” DIAGRAM 3. Jesod.† through whose knowledge Cancellarius Past H'phant Præmonstrator Hierophant that of Kether may be obtained. They represent Mercy and Severity. D. making the total number four hundred. adjoining diagram. These two pillars. Briah. need careful explanation. ƒƒ “Paroketh” is the Veil which separates Hod and Netzach from Tiphereth. † Father and (Glorified) Mother. w for the rest except Malkuth which is the final #. and each of these Sephira again ten.) in Malkuth of Assiah. Each world contains ten Sephiroth.: Malkuth. The plan of the Temple as Arrangement of the Temple in the arranged in this grade is shown on the 0°=0°Ritual. That is. the columns are respectively white and black to manifest Stolistes & Cup * y Stands for Chokmah. the First Order from the Second Order. Their bases are cubical and black to represent the Earth Element in Malkuth.” Abramelin calls it “Holy Guardian Angel. and as it were in spite s of the feet of of the feet of Hegemon of themselves. even Imperator Nephthys Thoth Aroueris Isis Osiris so.) Paroketh. which are respectively in Netzach and Hod. and h for Binah. therein it will be seen that it contains two pillars or obelisks.

not as dominating it. and their seats are before the veil (Paroketh) which is divided into two parts at the point of the rending. 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. as though it answered unto the veils of Isis and Nephthys impenetrable save to the initiate. Its colour is black to represent to the Neophyte the colour of Malkuth. but to the adept there lies hidden in the blackness the four colours of the Earth. The base only is wholly black. Upon them should be represented in counterchanged colours any appropriate Egyptian design emblematic of the soul. Wherefore upon this sacred and sublime symbol is the obligation of the Neophyte taken as calling therein to witness the operations of the Divine Light. Veiled Divinities. the Outer Order. The scarlet tetrahedronal capitals represent the fire of Test and Trial. They are the reflections therein of the 7° = 4°. THE THREE CHIEFS At the East of the Temple before Paroketh sit the three Chiefs who govern and rule all things and are the viceroys in the Temple of the Second Order beyond. The red cross of Tiphereth representing 5°=6° is placed above the white triangle. and between the Balance is the porch way of the Immeasurable Region. 6° = 5°. At the Eastern part of Malkuth. And these are placed according to the the 0°=0° Ritual winds. and 5° = 6° Grades.” The door should be situated behind and to the West of the Throne of the Hiereus.THE EQUINOX eternal Balance of the Scales of Justice. it is called “The Gate of the Declarers of Judgment. They represent. 246 . as it were. in their appropriate positions on the sides. “Around the cross are the symbols of the four letters of TetraDIAGRAM 4. at its junction-point with the path of t is placed the altar in the form of a double cube. the c of Jeheshua being only implied and not The Altar Symbol in expressed in the Outer.” and its symbolic form is that of a straight and narrow doorway between two mighty pylons. The twin lights which flare on the summits are the “Declarers of Eternal Truth. whilst the summit will be of a brilliant whiteness although invisible to the material eye. and are neither comprehended in. nor understood by. grammaton. “The symbols upon the altar represent the forces and manifestations of Divine Light concentrated in the white triangle of the Three Supernals.” The pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp.

because in Hod is the water reflected from Chesed.” 247 . He is the administrator of the Evil Triad. viz. The Præmonstrator is second. Dadouchos. “Even as the Flaming Fire doth overcome. and the all-wandering Air receiveth sound. Yet also the Imperator may be referred unto the Goddess Nephthys from his relationship unto Geburah. But in each Temple these three chiefs are coeternal and coequal. at the places marked by the four rivers of Eden in the Warrant. Besz. it is termed the Place of the Evil One. Wherefore is he frequently represented in Egypt with the head of a Water-Dragon.W. Accuser and Punisher of the Brethren. and authorised the founding of the Temple. OF THE STATIONS OF THE INVISIBLES.E. The Slayer of Osiris.THE TEMPLE OF SOLOMON THE KING Now the Imperator governeth. and others. Hiereus and Stolistes. because in Yesod is the air reflected from Tiphereth.D. because in Netzach—which is the highest grade of the First Order—is the fire reflected from Geburah. Kabetznuph at the N. Vide chapter called “The Magician. Ahephi or Ahapshi at the S. and the vicegerents in the palaces of the rulers Ameshet at the N. The brutal power of demoniac force.W.” The synthesis of the Three Chiefs may be said to be in the form of Thoth who cometh from behind the veil.. Satan-Typhon.* which later represents the Temple itself. as invisible guardians of the limits of the temple: and they are placed according to the winds.E. Thoumathph at the S. The Cancellarius is third.A. whereof the members are: Apophrasz. OF THE PLACE OF THE EVIL TRIAD This is the place of Yesod. yet are their functions different: The Imperator to command The Præmonstrator to instruct. thus figuring the Triad in Unity. and hindquarters of a Water. The Stooping Dragon.: behind the stations of the Hierophant. And the Cancellarius unto Thoth in his position as recorder.Horse. He is the Tempter. It purported to be signed by S.. * A document which by some of the members of the G∴ D∴ was considered to be forged. and they are situated at the four corners of the Temple.. Between them are placed the stations of the four vicegerents of the Elements. The Cancellarius to record. The Præmonstrator unto Isis from Chesed. of the Slayer of Osiris. THE GODS OF THE ELEMENTS Their stations are at the four cardinal points of the Hall without. of which the guardians are the Kerubim. the body of a Lion or Leopard. and the still Waters reflect all images.

THE OFFICERS AND THE STATIONS OF THE OFFICERS.THE EQUINOX OF THE PLACE OF HARPOCRATES The next invisible station is in the path of s between the place of Thmaist and that of the Evil Triad: and it is the place of the Lotus. The mantle of bright flame-red. OF AROUERIST His secret place is the last of the invisible stations and he standeth with the Hierophant as though representing him unto the Outer Order. the younger brother of Horus. the Banner of the East. yet he is only shown as a Lord of the Paths in the Portal of the Vault. The Hierophant. His symbols and insignia are: The throne of the East in the path of s without the Veil. he is no longer Osiris but Arouerist. DIAGRAM 5. And the invisible station of Arouerist may therefore be said to be that of the immediate past Hierophant. the seat of Aeshuri. even that Great God Harpocrates. He fills the place of the Lord of the Path.” 248 . wherefore these great goddesses are not otherwise shown in this grade. save in connection with the Præmonstrator and Imperator. The place of the Hierophant is in the East of the Temple on the Outer side of Paroketh to rule the temple under the presidency of the Chiefs. acting as inductor into the sacred mysteries. DIAGRAM 6. the Great Lamen. The Banner of the East. So that when he moveth from his place on the throne of the East. The Lamen of the Hierophant. For while the Hierophant is 5°=6°. the Crown-headed sceptre. “The Osiris in the Nether World. “Expounder of the Sacred Mysteries” is the name of the Hierophant: and he is Aeshuri-st. OF ISIS AND NEPHTHYS The stations are the places of the Pillars in Netzach and Hod respectively.throned Lord of Silence.

There. being there placed as the guardian of the threshold of Entrance.THE TEMPLE OF SOLOMON THE KING The Hiereus. His symbols and insignia are: The throne of the West at the limits of Malkuth. 249 . He is throned upon Matter and robed in Darkness. “Avenger of the Gods. the Lamen. and the preparer of the ways for the Enterer thereby.” is the name of the Hiereus. and the Mediator between the stations of The Lamen of the Hegemon. the Mitre-headed sceptre. His symbols and insignia are: The robe of pure Whiteness. the sword. The station of the Hiereus is at the extreme West of the Temple at the lowest point of Malkuth. the Lamen. the Hierophant and the Hiereus. Darkness. representing a terrible and avenging God at the confines of Matter at the borders of the Qliphoth. Pisces). which latter forms a part of the Middle Column. which two forces are symbolised by the impact of the paths of c and q (Fire. Therefore the Reconciler between the Light and the DIAGRAM 9. and about his feet are the thunder and the lightning. DIAGRAM 8. whose bases are in Netzach and Hod at the intersection of the paths of p and s in the symbolic gateway of Occult Science: as it were at the beam of the Balance at the equilibrium of the Scales of Justice. at the point of the intersection of the lowest reciprocal path with that of s . The Lamen of the Hiereus. the Banner of the West. the robe of Darkness. and in the black portion thereof. terminating respectively in the russet and olive quarters of Malkuth. DIAGRAM 7. and he is “Horus in the City of Blindness” and of ignorance unto the Higher. is he placed as a mighty and avenging guardian unto the Sacred Mysteries. The place of the Hegemon is between the two pillars. therefore. The Hegemon. The Banner of the West.

The Dadouchos. HEKAS. § Or Fylfot. and she is Auramooth. and she is the Goddess Thmais* Thmaist of dual form as Thmait† The Kerux. and cries: “HEKAS. and the incense of the Temple. The Stolistes. ESTE. The Kerux is the Anubis of the East. ‡ Or Caduceus. His peculiar ensign is the Cup.§ “Goddess of the Scale of the Balance at the White Pillar” is the name of the Dadouchos.—The station of the Stolistes is in the midst of the Northern part of the Hall. or Perfection through Fire manifesting upon the Earth. and to the SouthWest of the White Pillar. the Justice-Goddess. The sentinel being the subsidiary form. or the Light shining through the waters upon the Earth. and she is Thoum-aesh-neith. And therefore is his charge the proper disposition of the furniture of the Temple. and he is Anubis the herald before them.THE EQUINOX “Before the face of the Gods in the place of the Threshold” is the name of the Hegemon. { THE GRADE OF NEOPHYTE THE OPENING The Officers and members being assembled the Kerux proceeds to the right of the Hierophant and facing West raises his wand.‡ “Watcher of the Gods” is his name. His peculiar insignia of office are the red lamp and the wand. fire. whilst the Sentinel is the Anubis of the West.R.—The Kerux is the principal form of Anubis. He has the charge of the lights. as a symbol of the ray of Divine Light from the white Triangle of the Three Supernals. S.—The station of the Dadouchos is towards the midst of the Southern part of the Hall. BEBELOI!”ƒƒ * More fiery. See Diagram 24. The Cup of the Stolistes. 250 .D. the guardian and watcher “within” the Temple.M. without. “The Goddess at the Scale of the Balance at the Black Pillar” is the name of the Stolistes. says Thmais contains the letters of ctma and probably is the origin of the Greek Qemij. The Kerux is the herald. See Diagram 14. as the sentinel is the watcher without. He has the care of robes and insignia of the Temple. † More fluidic. His ensign is the Svastika. the DIAGRAM 10. ƒƒ The same as “Eskato Bebeloi” used in the Eleusinian Mysteries. and to the NorthWest of the Black Pillar.

the Goddesses of the Scales of the Balance. in readiness for the mystic Circumambulation in the Path of Light. In explaining his own station the Hierophant says: “My place is on the throne of the East. Mercy and Wisdom: and my office is that of the Expounder of the Mysteries. next Themis. but in the “Reverse Circumambula* The beginning of Whirling Motions. as though bringing into action the solar fire. the symbol of the waters of creation attracting the Divine Spirit. My duty is to rule and govern this hall in accordance with the laws of the Order. as though a vast wheel were revolving. and lastly. the watcher of the Gods. The red colour of my robe symbolises Light: my insignia are the sceptre and the Banner of the East. the Goddess of the Hall of Truth.THE TEMPLE OF SOLOMON THE KING in order to warn the evil and uninitiated to retire so that the Triangle may be formulated upon the Altar. as it were shrouded in O. But also the Circumambulation commences with the Paths c and r. symbolic of the ending and judging of the world by fire. after which the Hiereus explains that the names of the three chief officers commence with “the letter of breath” H. 251 . whilst the reverse commences by those of q and x as though bringing the watery reflux into action. then recapitulates the stations and duties of the officers. as it is said: “One wheel upon the Earth beside the Kerub. The Hierophant then calls upon all present to assist him in opening the Hall of the Neophytes. then the remaining members in order of precedence. which signify Power and Light. first cometh Anubis. It is formed in the North beginning from the station of the Stolistes. The Fratres and Sorores of the Order then give the sign of the Neophyte. and bids the Kerux see that the Hall is properly guarded. and concealed. thus occultly affirming the establishment of the temple so that the Divine Light may shine into the Darkness. This is the Order of the Circumambulation. Primum Mobile. and the descending side from below the pillar of Isis. But that in the name Osiris. The procession of officers and members is then formed in the North.” And also note the Rashish haGilgalim. and therefore alluding to the creation of the world. the H is silent. after which the Hierophant orders the Mystic Circumambulation to take place in the Path of Light.” Then follows the purification of the Hall and the members by water and by fire. In the name Horus it is manifested and violently aspirated. then Horus. which symbolises the rise of the Sun of Life and Light. The Hiereus having explained the meaning of the letter H.* Of this wheel the ascending side commenceth from below the pillar of Nephthys. while in the name Themis it is partly one and partly the other. Whilst the “Reverse Circumambulation” has its rise from the station of the Dadouchos.

”* The circumambulation being completed. and then sink them in salutation. under the care of the sentinel. as though that God stood there with the sign of Silence. sword and wand on high. under the care of the form of Anubis of the West.” After which the three chief officers repeat the mystic words: “ KHABS AM PEKHT!” “ KNOX OM PAX!” “ LIGHT IN EXTENSION!” THE OPENING is then at an end. as it were by birthright from him. and therefore the Hierophant quitteth his throne to take part therein.THE EQUINOX tion” this is contrary. for he is the son of Osiris. 1. and the next ceremony is: THE ADMISSION. † The following explanatory remarks on the Admission and Ceremony of the Neophyte are taken from the MS. * Z.” that is. Each member in passing the Throne of the East gives the sign of the enterer. which he does in the following words: “In the name of the Lord of the Universe.† The Candidate is in waiting without the Portal. LORD OF THE UNIVERSE! HOLY ART THOU. I declare that the Sun hath arisen. WHOM NATURE HATH NOT FORMED! HOLY ART THOU. passeth twice because her rule is of the Balance of the two Scales. and that the Light shineth in Darkness. and inheriteth the Light. The Hegemon. and affirmed the concealment of that central atom of the wheel which alone revolveth not.) The Hierophant then orders the Kerux to declare the Hall of the Neophytes opened by him. the Goddess of Truth. And the nave or axis of the wheel will be about the invisible station of Harpocrates. wherefore he goeth at once unto the station of the Hiereus to fix the light there. 3. The object of the Mystic Circumambulation is to attract and make connection between the Divine Light above and the Temple. but remaineth there to attract by his sceptre the Light from beyond the Veils. the officers raising their banners. 252 . But Anubis of the East and the others circumambulate thrice as affirming the completion of the reflexion of the perfecting of the white Triangle on the Altar. the members and remaining officers remain standing whilst the Hierophant repeats the Adoration: “ HOLY ART THOU. projecting forwards the light which cometh from the sceptre of the Hierophant. "But Horus passes only once. THE VAST AND THE MIGHTY ONE! LORD OF THE LIGHT AND OF THE DARKNESS!” (At each of these sentences all bow and give the sign. and she retireth to her station there to complete the reflux of the Middle Pillar. sceptres. called Z. the “Watcher Without.

THE TEMPLE OF SOLOMON THE KING The Hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the Second Order. Therefore it is that the path of the initiate is called the Path of Darkness. His eyes are also bandaged. for the purpose of commencing the process of the initiation which shall ultimately lead the Candidate to the knowledge of his Higher Self. The Hegemon. and it is triple to show the white Triangle of the Three Supernals. thus symbolizing that it is the Presider of Equilibrium who is to administrate the process of initiation by the commencement of the Equilibration of the forces in the Candidate himself. and enter into the Path of Darkness!” The Hierophant then gives his permission. The Ritual then continues: Hegemon: “Child of Earth! arise. but the Kerux bars the way saying: “Child of Earth! unpurified and unconsecrated! Thou canst not enter our Sacred Hall. concealing the commencement of All-Things under the simulacrum of No-Thing. the representative of the Gods of Truth and Justice. ordering the Stolistes and Dadouchos to assist the Kerux in the reception. for it is but darkness and foolishness to the natural man. by the symbols of Rectitude and Self-control. But he is first admitted to the Grade of Neophyte which hath no number. Even as it is written: ‘Except a man be born of water and of the spirit: in no wise shall he enter unto the Kingdom of Heaven’ ” 253 . but an occult signifier of the aspiration of his soul. This motto is not a name given to the outer man’s body. “And let his voice be so directed that it shall roll through the Universe to the confines of Space.” Whereupon the Stolistes purifies the Candidate by Water. The Hierophant giving his permission to the Kerux to admit the Candidate. whose body is now surrounded by a triple cord to show the restriction of the powers of Nature. As it is written: ‘The lightning lighteneth out of the East and flameth even unto the West. But it is the sentinel who actually prepares the Candidate. but as a God before the assembly of the Gods. even so shall be the coming of the Son of Man!’ ” The Candidate during the ceremony is addressed as “child of Earth” as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of Malkuth to strive to regain knowledge of the Light. now doth Osiris send forward the Goddesses of the Scales of the Balance to baptize the aspirant with water and with fire. seals the Candidate with a motto as a new name. and the Dadouchos consecrates him by Fire. and let the Candidate represent unto him a world which he is beginning to lead unto the knowledge of its governing angel. symbolising that the Light of the natural world is but as darkness compared with the radiance of the Light Divine. Then the Hierophant speaks: he does so not as to an assembly of mortals. is consequently sent to superintend the preparation. “In affirmation of this motto.

the citrine portion of Malkuth. Thereupon the Goddesses of the Scales purify and consecrate him. so that as Arouerist* he standeth upon the Opposer. as if the natural man abnegated his will before that of the Divine consciousness. 254 .” The reception and consecration takes place in the black portion of Malkuth. as formulating about him the symbol of the Triad. before he be permitted to place his right hand in the centre of the White Triangle of the Three Supernals on the Altar. so also are there four separate consecrations of the Candidate. The Hierophant now orders the Candidate to kneel (in the midst of the triad Arouerist. All then rise and the Candidate repeats the Obligation after the Hierophant. This is the first consecration. when he moves he assumes the form of Arouerist. In it he * He is Osiris when throned. at once bars the way.” He thus cometh to the East of the Altar. and the part receiving the impact of the Middle Pillar. interposing between the place of the Evil Triad and that of the Candidate. † Thoth is one of the Invisible officers. “But even as there be four pillars at the extremities of a sphere when the ten Sephiroth are projected therein.” The Hierophant now advances between the Pillars as if thus asserting that the Judgment is concluded: “And he advanceth by the invisible station of Harpocrates unto that of the Evil Triad. At the same time the Hiereus advanceth on the Candidate's left. and his right hand upon the white triangle as symbolising his active aspiration towards his Higher Soul.THE EQUINOX The Kerux. and I believe that in this Order the Knowledge of that Light may be obtained. The Hierophant then says to the Candidate: “Child of Earth! wherefore hast thou come to request admission to this Order?” The Hegemon answers for the Candidate: “My soul is wandering in the Darkness seeking for the light of Occult Knowledge. And he first kneeleth in adoration of that symbol. who descendeth into the invisible station of Harpocrates as witness unto the obligation. Only at that moment doth the colossal image of Thoth† Metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the Genius of the Candidate. however. The Candidate then bows his head. Horus and Themis). when it is finished the Candidate is conducted to the foot of the altar. as the Candidate is still unpurified. and the Hierophant gives one knock with his sceptre. to place his left hand in that of the initiator.” Whereupon the Hierophant asks the Candidate whether he is willing “in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our Order?” To which the Candidate himself replies: “I am. affirming that the symbol of submission into the Higher is now complete. and the Hegemon standeth at his right.

This light of the Kerux is to show that the * A later edition of the Ritual. That as the earth emergeth from the Darkness and the Barrenness of Winter. I am the only Being in the abyss of Darkness: from the Darkness came I forth ere my birth. by which I should fall slain or paralyzed without visible weapon. as well as the proceedings which take place at its meetings. Thus.) So help me THE LORD OF THE UNIVERSE and my own Higher Soul. 255 . of the brain with the spine) thus affirming the power of Life and Death over the natural body: and the Form of the Higher Self advanceth and layeth its hand on the Candidate's head for the first time. but the Darkness comprehendeth it not. so the Candidate may thus affirm the commencement of his emancipation from the darkness of ignorance. its name.. peradventure thus shall I obtain the Light. He then swears to observe the above under the awful penalty of submitting “myself to a deadly and hostile current of will set in motion by the chiefs of the Order.” The Candidate is then placed in the North. The Second Circumambulation then takes place in the Path of Darkness. &c. as if blasted by the lightning flash!* (Hiereus here suddenly applies sword. Osiris in the Sign of the Spring. Then after this connection is established doth the Hierophant in the following words raise the Candidate to his feet: “Rise. and the avenger of the Gods. But therein dwelleth Ahapshi the rescuer of Matter.” And this is the first assertion of the connecting-link between them. the symbolic Light of Occult Science leading the way. from the silence of a primal sleep! And the Voice of Ages answered unto my soul: I am he who formulates in Darkness. &c.THE TEMPLE OF SOLOMON THE KING pledges himself to keep secret the Order. layeth the blade of his sword on the point of the Daäth junction (i. the symbolic form of which is now standing between the pillars before him. therefore it is not Arouerist but Osiris himself that addresseth the Candidate in the words: “The voice of my Higher Soul said unto me: let me enter the path of Darkness. To maintain kindly and benevolent relation with all the Fratres and Sorores of the Order.e. the Light shineth in Darkness.” And this is to confirm the link established between the Neschamah and the Genius by communicating the conception thereof unto the Ruach. The Hierophant and Hiereus return to their thrones. the place of the greatest symbolic Darkness. Osiris speaketh in the Character of the Higher Soul. Horus. and the names of the members. the evil triad riseth up in menace. Place the Candidate in the Northern part of the Hall. reads "an awful and avenging punitive current." &c. the place of the greatest symbolic Darkness. therefore. Child of Earth. To prosecute with zeal and study the occult sciences. issued subsequent to the Horos scandals. the invisible station of Taaur the Bull of Earth.” As the Candidate affirmeth his own penalty should he prove a traitor to the Order. at the words: “So help me the Lord of the Universe and my own Higher Soul. newly obligated Neophyte in the 0°=0° Grade of the Order of the G∴ D∴ in the Outer.

that of Osiris cannot be grasped. The Hiereus then challenges as follows: “Thou canst not pass by me. and the Hiereus does likewise. and that without the formula of Horus being formulated in the Candidate. After the Kerux comes the Hegemon. unless thou canst tell me my Name. And now only is the hoodwink slipped up for a moment to obtain a glimpse of the Beyond. after which he is allowed to approach the Place of the Twilight of the Gods.” In this challenge is signified the knowledge of the Formula. except by purification and equilibrium. then the Stolistes and Dadouchos. Slowly sinking the blade the Hiereus says: “Child of Earth. The Candidate is then purified with water and consecrated by fire. leading the Candidate.” The Hegemon then suddenly lifts the veil. and the Candidate sees before him standing on the steps of the throne the Hiereus with sword pointed to his Breast. saying: “Child of Earth! unpurified and unconsecrated! Thou canst not enter the Path of the East. as the affirmations of Mercy and Vengeance respectively. but rather a spark from the Infinite Flame. saith the Guardian of the West. for he cannot as yet comprehend that before Mildness can be exercised rightly the Forces both of Severity and Mercy must be known and wielded. and the commencement of the formulation of the Angle of Kether. fear is failure: be thou therefore without fear! for in the heart of the coward Virtue abideth not! Thou hast known me. Once again is the Candidate purified with water and consecrated by fire. A second time they pass the Hierophant affirming the commencement of the formulation of the angle of Chokmah. Therefore the Hegemon answers for him: “Darkness is thy Name! Thou art the Great One of the Path of the Shades. so pass thou on!” The Candidate is then re-veiled. the translator of the Higher Self. The Kerux then bars the Candidate's passage to the West. saying: “Child of Earth! unpurified and unconsecrated! Thou canst not enter the Path of the West!” Thus indicating that the natural man cannot even obtain the understanding of the “Son” of Osiris.THE EQUINOX Higher soul is not the only Divine Light. Then the Kerux again bars his way.” This Barring of the Path is an extension of the meaning of the previous one. and the hoodwink is slipped up to give a glimpse of the Light as dimly seen through 256 . The Hierophant knocks once as then pass him. To the Candidate this appears as the anger of God. Once they pass round the temple in solemn procession: it is the foundation in Darkness of the Binah angle of the whole Triangle of the Ineffable Light.

The Hierophant then leaveth his throne and passeth between the pillars. then slowly lowering his sceptre. pass thou on unto the Cubical Altar of the Universe. The Hiereus standeth on the left of the Candidate. Thou hast known me.” as sealing the current of the Flaming Light. halting at either the station of Harpocrates. but rather a ray from the Gods to lead him there. there should be a gleaming white Triangle formulated above the forehead of the Candidate and touching it. The Hierophant. The Hierophant. Yet this Light is not the symbol of his own Higher Self. Thus again completing the formulation of the Triad of the Three Supernals. we receive thee into the Order of the Golden Dawn!” They then recite the mystic words. says: “Child of Earth! remember that Unbalanced Force is evil. and the Hegemon on his right. thus formulating the Supernal Triad.” It here representeth to him a vague formulation of his ideal. The Hierophant then continues: * Meaning also: “Let the Light arise in the Candidate.THE TEMPLE OF SOLOMON THE KING Darkness yet heralding a Glory which is in the Beyond.” 257 . and the Higher Self of the Candidate will be formulated once more in the Invisible station of Harpocrates. and to the Spirit Vision. The Hierophant than says: “Let the Candidate kneel. the lamp of the Kerux went before you though you saw it not! It is the symbol of the Hidden Light of Occult Science. or at the East of the Altar. Unbalanced Mercy is but weakness: Unbalanced Severity is but oppression. The Hierophant and Hiereus may hold their banners.” Thus formulating the Force of the Hidden Central Pillar. But the Higher Soul remaineth in the Invisible Station of Harpocrates. which he can neither grasp not analyse. The “Hierophant” now calleth forward the Kerux. in the words: “Frater X Y Z. the place of the Evil Triad. “KHABS AM PEKHT. and turning towards the Candidate says to him: “In all your wanderings through darkness.” Then only at the words: “Let the Candidate rise” is the hoodwink definitely removed. anyhow it is done astrally. the symbol of the white Triangle of the Three Supernals. at this point. the Hierophant says: “Let the Candidate rise. Hiereus. while I invoke the LORD OF THE UNIVERSE!” After the prayer has been solemnly repeated.”* and then: “Child of Earth! long hast thou dwelt in Darkness! Quit the Night. and assert that they receive him into the Order of the Golden Dawn. and seek the day. and Hegemon join their sceptres and sword above the Candidate's head.

Thus the Higher Soul will be formulated between the Pillars in the place of Equilibrium.” 258 . at the same time making a link between them and their corresponding forces in the Macrocosm. and he is brought there as though affirming that he will trample upon and cast out his evil persona.THE EQUINOX “Let the Candidate be conducted to the East of the Altar. which will then become a support unto him. of placing him between the mystic pillars.” And the effect of this is to seal finally into the Sphere of Sensation of the Candidate the Pillars in Balanced Formulation. The Hiereus now confers the secret signs. some being weaker and some stronger. &c. grand word and present pass-word of the 0°=0° Grade of the Order of the Golden Dawn in the Outer. The signs having been explained. the final consecration of the Candidate having been performed. so as to link the latter with the final consecration of the Candidate. The Hiereus now advanceth between the Pillars unto the invisible station of Harpocrates. but it must first be cast down unto its right place. thus gradually commencing to equilibrate them. And in this position doth the fourth and final consecration by the Goddesses of the Balances take place. and the effect of the ceremony is to strengthen the weak and purify the strong. and for the second time in the ceremony the Higher Soul standeth near and ready to touch him. The Candidate now therefore is standing between the pillars bound with the rope. The Hierophant then says: “Honoured Hegemon. the Hiereus draweth the Candidate forward between the pillars. and of superintending his fourth and final consecration.” The East of the Altar is the place of the Evil Triad. like the mummied form of Osiris between Isis and Nephthys. The three again formulating the Triad and strengthening it. the last remaining symbol of Darkness. I command you to remove the rope from his wast. the Hiereus at the East of the Black Pillar.. Then the Hiereus returneth to the East of the Black Pillar so that the three chief officers may draw down upon him the forces of the Supernal Triad. I delegate to you the duty of entrusting the Candidate with the secret signs. I finally consecrate thee by fire. at the point wherein are localized the equilibrated forces of the Balances. and the Hegemon at the East of the White Pillar.” And the Dadouchos: “Frater X Y Z. The Stolistes then says: “Frater X Y Z. grip. Honoured Hiereus. and during this part of the ceremony the position of the three chief officers is as follows: The Hierophant on the throne of the East. the Candidate at the place of the Evil Triad. I finally consecrate thee by water. and to invest him with the distinguishing badge of the grade. and meanwhile the Kerux goeth to the North in readiness for the Circumambulation. the Aspirant for the first time standing between the pillars. For in the natural man the symbols are unbalanced in strength.

stretched forth their wings over the form of Osiris to restore him again unto life. it is as though the two Great Goddesses. as the Watcher Anubis. announceth in the following words that the Candidate has been admitted as an initiate Neophyte: “In the name of the LORD OF THE UNIVERSE and by command of the V. Hierophant. I must congratulate you on your having passed with so much fortitude through your ceremony of the admission to the 0°=0° Grade of the Order of the Golden Dawn in the Outer. This being at an end the Kerux conducteth the Neophyte to his table and giveth him a solution telling him to pour a few drops on the plate before him. It symbolizes Light dawning in Darkness.” The Hiereus then addresseth the Neophyte and congratulates him upon being admitted a member of the Order. The address of the Hierophant then follows: “Frater X Y Z.” After which the Hierophant stateth clearly the Principia which the Neophyte must now commence to study. or by the ceremony. into the Place of the hidden centre. I will now direct your attention to a brief explanation of the principal symbols of your grade. hear you all that I proclaim that A: B: who hereafter will be known unto you by the motto X Y Z. so that so long as he belongeth unto the Order he may have that potent and sublime symbol as a link with his Higher Self. as he passeth the Throne of the East. and now only is the Higher soul able to formulate a link with him if the human will of the natural man be in reality consenting thereto. if he only will it. And as this badge is place upon him. But the Higher Soul or Genius returneth unto the Invisible Station of Harpocrates.” The four pillars being thus established.” When these have been explained the Kerux. in the places of the columns. executing the Hierophant's order. For the free will of the Candidate as a natural man is never obsessed. the whole of the ceremony is directed to the strengthening of its action. says: “By command of the Very Honoured Hierophant. I invest you with the distinguishing badge of the grade. has been admitted in due form to the 0°=0° Grade of Neophyte of the Order of the Golden Dawn in the Outer. But the Will consenting. the red Cavalry Cross is astrally formulated above the astral White Triangle of the Three upon his forehead. As he does so 259 .H. “whose professed object and end is the practical study of Occult Science.THE TEMPLE OF SOLOMON THE KING The Hegemon. The Mystic Circumambulation then followeth in the Path of Light to represent the rising of the Light in the Candidate through the operation of self-sacrifice. and as an aid in his search for the Forces of the Light Divine for ever. either by the Higher Soul. yet retaining the link formulated with the Candidate. Isis and Nephthys. now only is the Candidate invested with the badge of the White Triangle of the Three Supernals formulating in Darkness.

or communion in the body of Osiris. after which followeth the mystical repast. He who partaketh with me shall rise with me. The reverse circumambulation is intended to formulate the withdrawal of the Light of the Supernal Triad from the Altar. and limpid fluid is changed into the semblance of blood. if thou betrayest thine oath of secrecy of this Order. even Osiris Onnophris the Justified. And the Bread and the Salt are as the Foundations of my Body. The Adoration then takes place.THE EQUINOX the solution changes to a blood colour. perfected through suffering. THE CLOSING The Closing Ceremony is opened by the cry: “HEKAS. BEBELOI!” and the greater part of its symbolism is explained in the Opening. and remember that your admission to this order give you no right to initiate any other person without dispensation from the greatly honoured chiefs of the Second Order. so mayest thou change and perish. For the secret of the Dying Rose is as the repressed sign of my suffering. and is as follows: “For Osiris Onnophris hath said: He who is found perfect before the Gods hath said: These are the elements of my body.W. Its mystic name is “The Formula of the Justified One.. I am the Lord of Life triumphant over Death. I am purified.”* The Hierophant saying: “Nothing now remains but to partake in Silence the Mystic repast composed of * The “Formula of Osiris” is given in Z. 1. I am he who is clothed with the Body of Flesh: Yet in whom is the Spirit of the Mighty Gods. Which I destroy in order that they may be renewed. And the cup of wine is the outpouring of the Blood of my heart sacrificed unto regeneration and the Newer Life. For I am Osiris Triumphant. colourless. by word or deed!” The Hierophant then says: “Resume your seat in the N. I stand upon the Universe: I am the Reconciler with the Eternal Gods: I am the Perfecter of Matter: And without me the Universe is not!” 260 . I am the manifester in Matter of those whose abode is in the Invisible. HEKAS. and the Kerux says: “As this pure. after which the Closing takes place. glorified through trial. ESTE. And the flame-red fire as the energy of my undaunted will.” Thus ends the Admission.

goes to the West of the Altar. Dadouchos from Stolistes. and in the three different languages repeat the three mystic words: “KHABS AM PEKHT!” “KONX OM PAX!” “LIGHT IN EXTENSION!” The Hierophant then finally closes the ceremony by saying: “May what we have this day partaken of. salutes and continues:) “I invite you to inhale with me the perfume of this rose as a symbol of Air (smelling rose): To feel with me the warmth of this sacred Fire (spreading hands over it): To eat with me this Bread and Salt as types of earth (eats): and finally to drink with me this Wine. The Hierophant. the consecrated emblem of elemental Water (drinks from cup).” (The Kerux proceeds to the Altar and ignites the spirit placed at the southern angle of the Cross. and salutes the Hierophant. receiving the elements from him. And this proclamation is confirmed by the Hierophant. and on his Spiritual Progress. But the Kerux says: “It is finished. to show that the symbols of Self-sacrifice and Regeneration are accomplished. sustain us in our search for the Quintessence. the True Wisdom and Perfect Happiness. and facing East.” All then disrobe and disperse.” inverting the cup. which we shall enter upon in due course. Suffice it to say that by December he had passed the easy examination necessary before he could present himself as a candidate for the 1°=10° grade of Zelator. and the three chief officers give the three strokes emblematic of the Mystic Triad. 261 . All then partake in order of rank: Hegemon from Hiereus. the Stone of the Philosophers.THE TEMPLE OF SOLOMON THE KING the symbols of the Four elements.'s mind.” The Hierophant then goes to the East of the Altar and faces West. The Hiereus comes to the West of the Altar. for shortly after its celebration. we find him experiencing some very extraordinary visions. Undoubtedly the passing through the Ritual of the Neophyte had an important influence on P. quitting his throne. and to remember our pledge of secrecy. and the Summum Bonum. Stolistes from Hegemon. Senior Members from Dadouchos. and the Kerux from the Candidate.

and Banner of the West Banner of the East by this symbol of the Hermetic Cross.” Then the following Unshaded Salt takes place.THE EQUINOX RITUAL OF THE 1° = 10° GRADE OF ZELATOR* The opening in this ritual is very similar to that in the last. the watchman waketh but in vain! Frater Neophyte. The Hierophant. Arrangement of the Temple in the Hiereus: And the Angel Samael (Angel 1°=10° Ritual (first part). Hegemon: Whence comest thou? Kerux (for Neophyte): I am come from between the pillars and seek for the hidden Light of Occult Knowledge. 262 . and being placed between the mystic pillars. The wicked and rebellious man gazeth upon the face of Nature and he findeth therein naught but terror and obscurity. congratulating him. Except Adonai keep the city. unto him it is but the Darkness of the Darkness. by the secret signs and token of the 0°=0° Grade. chiefly to economise space and so allow the rituals of the Neophyte and Adeptus Minor to be dealt with more fully. the chief exception being that this grade is more particularly attributed to the element of “earth.” The Neophyte is then conducted to the Hiereus Hegemon West. for thou canst not pass by. answering for him. of Evil) answered and said: I am the Prince of Darkness and of Night. knowledge in the Name of Adonai. and he is but as a drunken man groping in the dark. Black Pillar White Pillar Hiereus: Whence comest thou? Stolistes Kerux Dadouchos Kerux (for Neophyte): I am come from between the pillars and seek the hidden DIAGRAM 11. finally says: “Let the Neophyte enter Lamp Lights G the path of Evil. says: “By the guidance of Adonai. by Red Lamp the dispensation you hold. pledges himself to secrecy. the Hierophant says: “Except Adonai build the House their labour is but lost that build it. by the posHierophant session of the requisite knowledge. They are of little magical interest. by 31st 32nd 29th what aid do you seek admission to the 1°=10° Grade of Zelator of the G∴ D∴?” The Hegemon. value or importance. c t q * The following five Rituals are considerably abridged. Hierophant: Let the Neophyte enter the path of Good. Return.” The Temple having been declared open.

tau. . . The The Altar Symbol in two construed mean: LIFE IN the 1°=10° Ritual. . . .” “The triangle refers to the three above-mentioned paths connecting Malkuth with the above Sephiroth.” “You will observe that in this grade the red cross is placed within the white Triangle upon the altar. Hiereus and Hegemon: Whence comest thou? Kerux (for Neophyte): I am come from between the pillars and seek for the hidden Light of Occult Science. . Equally is form invisible in total Darkness and in Blinding Light. Not as yet canst thou bear the dazzling radiance of that Light! Return. “This grade is especially referred to the Element Earth. . The Wise man gazeth upon the Material Universe and he beholdeth therein the luminous Image of the Creator. it is identical with the Banner of the West. The Flaming Sword. and qoph. which signifies a bow. both facing the Altar. and therefore. This picture of the Flaming Sword of the Kerubim is a representation of the guardians of the gate of Eden.THE TEMPLE OF SOLOMON THE KING Hegemon: And the great Angel Metatron (Angel of Good) answered and said: I am the Angel of the Presence Divine. whilst the Hierophant and Neophyte remain.” DIAGRAM 12. .” “. which is also called Fylfat. You will observe that the Hermetic Cross. make by metathesis tcq (Qesheth). Here the Hierophant confers on the Neophyte the Secrets and Mysteries of the grade. 263 . and explains to him the Symbolism of the Temple as follows: “The three portals facing from the East are the gates of the paths which alone conduct to the Inner. is formed of seventeen squares taken from a square of twenty-five lesser squares. . LIGHT.” The Hiereus and Hegemon return to their seats. . while the cross is the hidden DIAGRAM 13. Hierophant: But the great Angel Sandalphon answered and said: "I am the Reconciler for the Earth and the Soul of the Celestial therein. . . and thus placed. just as the Hiereus and the Hegemon symbolise the two paths of the Tree of Knowledge of Good and Evil. . for thou canst not pass by! Hierophant: Let the Neophyte now advance by the Straight and Narrow way which inclineth neither to the right hand nor to the left.” “The letters shin. . one of its principal emblems is the Great Watch-tower on the Terrestrial Tablet of the North. wisdom of the Divine nature which can be obtained by their aid. the rainbow of promise stretched over our earth.

These seventeen squares represent the Sun, the Four Elements, and the Twelve Signs. In this grade the lamps on the Pillars are unshaded, showing that you have quitted the darkness of the outer. . . .” The Neophyte then retires for a short time before e i commencing the second ritual of this grade, which consists chiefly of symbolic explanations: f a The Hierophant says: “While the 0°=0° grade represents the portal of the b j ! d h Temple, the 1°=10° grade of Zelator will admit you into l the Holy Place. Without, the altar of Burnt Offering symbolises the Qliphoth—or evil demons. Between the c Altar and the entrance to the Holy Place stood the Laver of Brass, as a symbol of the Waters of Creation.” DIAGRAM 14. The Hegemon then explains the symbolic drawing of The Hermetic Cross. the Zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun. “The whole figure represents the Rose of Creation, 31st 29th 32nd and is a synthesis of the Visible Universe. Furthermore the twelve circles represent the twelve foundations of the Holy City of Hierophant the Apocalypse, while in the Christian Red Lamp symbolism the Sun and the twelve signs typify our Saviour and the twelve Banner of the West Banner of the East C D Apostles.”* Stolistes Dadouchos After which the Hiereus says: “At the Hegemon Southern side of the Holy Place stood the Seven Facing East Table of seven-branched candlestick. The symBranched Shew Bread Candlestick bolic drawing before you represents its occult meaning. The seven circles which Lights Unshaded surround the heptagram represent the seven planets and the seven Qabalistic Hiereus Palaces of Assiah, the material world which answer to the seven apocalyptic DIAGRAM 15. churches of Asia Minor, and these again The Arrangement of the Temple in the represent, on a higher plane, the seven 1°=10° Ritual (second part) lamps before the throne.”†




* See 777, Col. cxl., p. 27, “Twelve Banners of the Name,” and Revelations, xxi., 19, 20. † See 777, Col. xxxvi., p. 11.



Tablet of Earth

la yqp x


r lap


bc yat

\yd m



s mo rga Pe

Sa rdi s





c cm


la yna h


Thyati ra



DIAGRAM 16. The Rose of Creation.

DIAGRAM 17. The Seven-Branched Candlestick.

The Offering hnyb hmkj The Base hrwbg dwj The Receptacle dsj

The left Bar The Right Bar Trapt jxn

Two Rings left The Body of the Altar Two Rings right dwsy

DIAGRAM 18. The Heptagram of the Seven Days.

The network or grille twklm The Foundation

The Heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the Heptagram. “. . . The lamp within the centre represents the Astral Light of the Universe DIAGRAM 19. concentrated into a focus by the Planets. . . .” The Altar of Incense. The Hierophant then resumes: “Within the mystic veil which separated the Holy Place from the Holy of Holies stood the Ark of the Covenant. Before the veil stood the altar of Incense, of which this altar is a symbol. It was in the form of a double Cube, thus representing material form as the reflection and the duplication of that which is spiritual. The sides of the altar,


dic Lao


hnb l


Phil idelp hia

x yqd la





together with the top and underside, consist of ten squares, thus symbolising the Ten Sephiroth.” . . . “The altar of Incense was overlaid with gold, to represent essential purity, but the altar before you is black to typify the terrestrial earth. Learn then to separate the pure from the impure, the refined and spiritual gold of the Alchymist from the Black Dragon of Putrefaction in Evil.” . . . “I now congratulate you on having attained to the 1° = 10° grade of Zelator, and in recognition thereof I confer on you the mystic title of PERECLINOS DE FAUSTIS, which signifies that you are still far from the goal which has been reached by the complete Initiates.” Shortly after this the Closing takes place, and the prayer of the spirits of the Earth is rehearsed, and the licence to depart pronounced, and in the name of ADONAI HA ARETZ, the Hierophant declares the Temple closed.

By the end of January 1899, P. was sufficiently advanced to be admitted to the grade of Theoricus. It was about this time also that he met Mr. D., a certain brother of the G∴ D∴ known as Fra. I.A. This meeting, as we shall eventually see, ranks only second in importance to his meeting with Fra. V.N.
This grade is particularly attributed to the element of Air; it refers to the Moon, and is attached to the Thirty-second Path of Tau, which alludes to the Universe as composed of the four elements, to the Kerubim, the Qliphoth, the Astral Plane, and the reflection of the Sphere of Saturn. After all this has been explained, the Advancement of the Zelator takes place, after which the Ritual of the Thirty-second Path is celebrated. Hierophant, to Zelator: “Facing you are the Portals of the thirty- second, thirty-first, and twenty-ninth Paths leading from the grade of Zelator to the three other grades which are beyond. The only path now open to you, however, is the thirty-second, which leads to the 2°=9° grade of Theoricus, and which you must traverse before arriving at that degree. Take in your right hand the Cubical Cross, and in your left hand the Banner of Light, and follow your guide Anubis* the Guardian: who leads you from the Material to the Spiritual.”

* It will be noticed that from here this ritual becomes unnecessarily complicated with Egyptian deities—in fact, its mysteries become rather “forced.” Still more so will this be seen in the next ritual, which becomes ridiculously complex with Samothracian nonentities. The symbols in themselves are not wrong; but it is the “mixed-biscuit” type of symbol which is so bad, especially where it is not necessary, but chosen so as to “show off” superficial knowledge.


Kerux: “Anubis the Guardian spake unto to Aspirant, saying: ‘Let us enter into the Presence of the Lords of Truth.’ Arise and follow me.” Hiereus: “The Sphinx of Egypt spake and said: ‘I am the synthesis of the Elemental Forces: I am also the symbol of man: I am Life: and I am Death: I am the Child of the night of Time.’ ” Hierophant: “The priest with the mask of Osiris spake and said: 'Thou canst not pass the gate of the Eastern Heaven: except thou canst tell me my name.’ ” Kerux, for Zelator: “Thou art Nu: The Tablet Goddess of the Firmament of Air. Thou of Air art Harmakhis, Lord of the Eastern Sun.” Lamp Hierophant: “In what sign and symbol dost thou come?” Dais Pentacle H Fan Kerux, for Zelator: “In the letter Aleph, with the Banner of Light, and the symbol of equated forces.” Lights Shaded Hierophant (falling back and making with fan the sign of Aquarius, k, before Kerux Hegemon Zelator): “In the sign of the man, child of Tablet Air, art thou purified—pass thou on.” Fan of Earth Hell Eden Similarly the Zelator passes the Lion, 21st Red Lamp Salt G Key of the Eagle, and the Bull. The Hierophant Tarot then explains to the Zelator the symbolism Cup of the cubical cross, as follows: Hiereus “The cubical cross is a fitting emblem of the equilibrated and balanced forces of DIAGRAM 20. the Elements. It is composed of twentytwo squares externally, which refer to the Arrangement of Temple for the 32nd Path in the 2°=9° Ritual. twenty-two letters placed thereon. Twenty and two are the letters of the Eternal Voice in the vault of Heaven; in the depths of the Earth; in the abyss of the Waters, and in the all-presence of Fire: Heaven cannot speak their fulness, Earth cannot utter it. Yet hath the Creator bound them in all things. He hath mingled them through Water: He hath whirled them aloft in Fire: He hath sealed them in the Air of Heaven: He hath distributed them through the Planets: He hath assigned unto them the twelve constellations of the Zodiac.” He then explains that to the Thirty-second Path of the Sepher Yetzirah is attributed the seven Abodes of Assiah; to the four Elements, the Kerubim, and the Qliphoth.*




* See 777, cols. civ., cviii., pp. 20 and 23; and Revelations, chap. i.


It represents the connecting-link between Assiah and Yetzirah. It is the rending of the Veil of the Tabernacle; and it is the passing of the Gate of Eden. After which he enters upon the symbolisms of the twenty-first Key of the Tarot, the naked female form of which represents the Bride of the Apocalypse, the Qabalistic Queen of the Canticles, the Egyptian Isis of Nature. Her two wands are the directing forces of the Positive and Negative currents. She is the synthesis of the Thirty-second Path uniting Malkuth and Yesod.

DIAGRAM 21. The Cubical Cross of Twentytwo Squares.

DIAGRAM 22. The Garden of Eden and the Holy City.

The Hegemon then explains his tablet, which contains the occult symbolism of the Garden of Eden and the Holy City of the Apocalypse; and the Kerux also his—the seven Infernal Mansions and the four Seas.* After which the Hierophant confers on the Zelator the title of the Thirty-second Path; the Zelator then quits the Temple for a short time before passing to the Grade of Theoricus. The Ceremony of Theoricus is opened by the Hierophant, who says to the Zelator: “Frater Pereclinos de Faustis: as in the grade of 1°=10° there were given the symbolical representations of the Tree of Knowledge of the Good and Evil of the gate of Eden and of the Holy Place: so in the 2° = 9° of Theoricus the ‘Sanctum Sanctorum’ with the Ark and the Kerubim is shown: as well as the garden of Eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the Kerubic Guardians are represented; and the Palm-trees, or trees of Progression in the Garden of Eden. Honoured Hegemon, conduct the Zelator to the West, and place him there before the portal of the thirty-second path through which he has just entered.” The Zelator then seeks entrance by the Caduceus of Hermes, the symbolism of which the Hegemon explains to him.

* See 777, cols. cvi., cvii., p. 23.



Moon on Tree of Life Lamp G Salt Lamp

Tablet of Air Dais Pentacle

Kamea of Moon


Tablet of Earth

Lineal Figures Tree of Life

c a m
DIAGRAM 24. The Caduceus of Hermes.

Lights unshaded



Kerubim of FlamingSword




Geomantic Figures


Alchemical Sephiroth

DIAGRAM 25. The Altar Symbol in the 2°=9° Ritual.

Arrangement of the Temple for the Ceremony of Theoricus in the 2°=9° Ritual.

The Hierophant then says: "The symbols before you represent alike the Garden of Eden,* and the Holy of Holies: Before you stands the Tree of Life formed of the Sephiroth and their connecting paths. . . . The connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the Hebrew alphabet, making with the ten Sephiroth themselves the thirty-two paths of Wisdom of the Sepher Yetzirah.” The letters, he then points out to him, form the symbol of the Serpent of Wisdom, and the Sephiroth the Flaming Sword. “The two pillars right and left of the Tree are the symbols of the active and passive, male and female— Adam and Eve. . . . The pillars further represent the two Kerubim of the Ark; the right, male—Metatron; and the left, female—Sandalphon. Above them ever burn the lamps of their Spiritual Essence, the Higher Life, of which they are the partakers in the Eternal Uncreated One.” The Zelator is then instructed in the sign, grip, grand word, &c.: After which the * See Diagram of the Paths and Grades.


Hegemon rises and conducts the Zelator to the Hiereus, who explains to him the tablet of “The Duplicate form of the Alchemical Sephiroth.”* The Hegemon then explains to him “The Geometrical lineal figures attributed to the planets”;† and the Kerux “the sixteen figures of Geomancy.”‡ The Hierophant congratulates the newly initiated Theoricus, and confers upon him the title of PORAIOS (or PORAIA) DE REJECTIS, which hath the signification: “brought from among the rejected ones,” and gives unto him the symbol of Ruach, which is the Hebrew for Air. The Closing then takes place. “Let us adore the Lord and King of Air!” says the Hierophant. The prayer of the Sylphs follows; and in the Name of SHADDAI EL CHAI the Temple is closed in the 2°=9° Grade of Theoricus.

The following month, February, P. passed through the next grade, that of 3°=8°.
This Grade is particularly attributed to the element of Water, and especially refers to the planet Mercury and to the thirty-first and thirtieth paths of c and r. It opens with the Adoration to the King of the Waters, which is followed by the Advancement. The Theoricus first gives the necessary signs, and then, as before, solemnly pledges himself to secrecy, after which he is conducted to the East and placed between the Mystic Pillars. The Hierophant then says to him: “Before you are the portals of the thirty-first, thirty-second and twenty-ninth paths. Of these, as you already know, the central one leads from the 1°=10° of Zelator to the 2°=9° of Theoricus. That on the left hand, which is now open to you, is the thirty-first, which leads from the 1°=10° of Zelator to the 3°=8° of Practicus. Take in your right hand the Pyramid of Flame, and follow your guide Axiokersa§ the Kabir, who leads you through the path of fire.

* See 777, cols. cxii., cxiii., p. 23. † See 777,col. xlix., p. 15. ‡ See 777, col. xlix, p. 15 and note p. 41. § This introduction of the Samothracian mysteries is evidently a straining after effect. They were of a much lower order than the Eleusinian, and a great deal more obscure; in fact, even at the time, people could not define with anything like accuracy what the Kabiri really were. The student will find more concerning these semi-mythical beings in Strabo, Diodorus and Varro. Döllinger says: “This much is undoubted on the joint testimony of Strabo and Mnaseas; the gods whose initiation people received here (Samothrace) were Axieros, i.e., Demeter; Axiokersos, i.e., Hades; and Axiokersa, i.e., Persephone.—Döllinger, “The Gentile and the Jew,” Eng. edition, 1906, vol. i., pp. 172-186.


In this ritual the Three Cabiri are made to represent the triangle of fire, thus: Axieros, the first Kabir, says: “I am the apex of the Triangle of Flame: I am the Solar Fire pouring forth its beams upon the lower world: Life-giving, Life-producing.” Then Axiokersos, the second Kabir, says: “I am the left-hand basal angle of the Triangle of Flame: I am Fire, Volcanic and Terrestrial, flashing and flaming through the deep abysses of Earth: Fire rending, fire penetrating, tearing asunder the curtains of Matter; fire constrained; fire tormenting; raging and whirling in lurid storm!” And lastly, Axiokersa, the third Kabir, says: “I am the right-hand basal angle of the Triangle of Flame. I am Fire, Astral and Fluid, D Tablet winding through the Firmament of Air. I of Air am the life of Being, the vital heat of Pen- tacle Existence.” Seals Throne The Hierophant then takes the solid Lamps of East Incense triangular pyramid and explains: E “The solid triangular Pyramid is an G Salt 7 Heavens Tablet 20th Lamp of Assiah Key of appropriate hieroglyph of fire. It is formed of Earth Tarot of four triangles, three visible and one Altar 10 Averse Seats for concealed: which latter is the synthesis of Sephiroth Practicus the rest. The three visible triangles Lamp Lamp represent Fire, Solar, Volcanic and Astral; Hiereus Hegemon while the fourth represents latent heat. Lamp Chalice The three words: dwa bwa rwa refer to Sephiroth C Sephiroth in seven Tablet three conditions of heat: Aud, Active; Aub, h w h y Palaces of Water Passive;* Aur, the Equilibrated; while ca (Ash) is the name of Fire.” DIAGRAM 26. “The Thirty-first Path of the Sepher Arrangement of Temple for the 31st Path in Yetzirah, which answereth to the letter c, the 3°=8° Ritual. is called the Perpetual Intelligence; and it is so called because it regulateth the motions of the Sun and Moon in their proper order; each in an orbit convenient for it. It is, therefore, the reflection of the sphere of Fire; and the path connecting the material universe, as depicted in Malkuth, with the Pillar of Severity and the side of Geburah through the Sephira Hod.” He then explains to the Theoricus the twentieth Key of the Tarot. It is a glyph of the powers of Fire. The angel crowned with the Sun is Michael, the ruler of Solar Fire. The serpents which leap in the rainbow are symbols of the fiery Seraphim. The trumpet represents the influence of the Spirit descending upon Binah; and the banner with the cross refers to the four rivers of Paradise. Michael is also Axieros; the left-hand

c t


* Hence: “Odic” force; and “Obi” or “Obeah,” witchcraft.


figure Samael, the ruler of Volcanic Fire—he is also Axiokersos; the right-hand figure is Axiokersa. “These three principal figures form the Triangle of Fire; and they further represent Fire operating in the other three elements of Earth, Water and Air.” The central lower figure is Erd, the ruler of latent heat, he is the candidate in the Samothracian mysteries, and rises from the Earth as if to receive and absorb the properties of the other three. The three lower figures form the Hebrew Letter schin, to which Fire is especially referred; the seven Hebrew Yodhs refer to the Sephiroth operating in each of the seven planets, and also to the Schemhamphorasch.”
rtk hnyb hmkj hrwbg trapt dwh dwsy twklm
DIAGRAM 27. The Ten Sephiroth in the Seven Palaces.

y h





The Attributions of the Ten Sephiroth to the Four Letters.

The Hiereus then explains the two tablets: “The Ten Sephiroth in Seven Palaces,” and “The attribution of the h Ten Sephiroth to the four letters of the Holy Name.” d And the Hegemon: “The Seven Heavens of Assiah,”* and c ! a e i “The Ten evil Sephiroth of the Qliphoth.”† The Hierophant then confers on the Theoricus the title j of the Thirty- first Path, which ends the first part of the b Ceremony of 3°=8°. f The second part consists of the ritual of the Thirtieth DIAGRAM 29. Path. The Hierophant explains the Solar Greek Cross, The Solar Greek Cross. and then says: “The Thirtieth Path of the Sepher Yetzirah, which answereth unto the letter ‘Resch,’ is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the

* See 777, cols. xciii., xciv., xcv., pp. 21, 20.

† See 777, col. viii., p. 2.


celestial signs, and the perfections of their science, according to the rules of their resolutions. It is therefore the reflection of the Sphere of the Sun; and the Path connecting Yesod with Hod, the Foundation with Splendour.” And then enters upon the symbolism of the Nineteenth Key of the Tarot, which resumes these ideas: The Sun has twelve principal rays which represent the Zodiac; these are divided into thirty-six rays to represent the thirty-six Decantes; and Hierophant’s Throne then again into seventy-two Quinaries. Lamps Pentacle Thus the Sun itself embraces the whole creation in its rays. The seven Hebrew Incense Yodhs falling through the air refer to the E G Salt Solar influence descending. “The two Tablet 19th Lamp Key of children, standing respectively on Water of Earth Tarot and Earth, represent the generating Geomantic Altar Olympic Planetary influences of both, brought into action by figures & Lamp Cup Spirits Talismans the rays of the Sun. They are the two C Tablet Hiereus Hegemon inferior and passive elements, as the Sun of Water and the Air above them are the superior and active elements of Fire and Air.” Planetary Tarot & Symbols AttribuFurthermore, these two children resemble Compounded tions the sign Gemini (which the Greeks and Romans referred to Castor and Pollux), DIAGRAM 30. which unites the Earthly sign of Taurus Arrangement of Temple for the 30th Path in and the Watery sign of Cancer. the 3°=8° Ritual. The Hiereus then shows the Theoricus the tablet of “The astrological symbols of the Planets,”* and explains to him the tablet of “The true and genuine attribution of the Tarot Trumps to the Hebrew Alphabet.”† After which the Hegemon leads him to “The Tablet of the Olympic, or aerial planetary spirits,”‡ and shows him “The Geomantic Figures” with the ruling intelligences and genii, also the Talismanic symbols allotted to each geomantic figure.§ The Hierophant now confers upon the Theoricus the title of Lord of the Thirteenth Path, who quits the Temple for a short time. By means of the symbol of the Stolistes—the chalice of Lustral Water—the Theoricus





* See 777, col. clxxvii., p. 35. † See 777, col. xiv., p. 4. ‡ See 777, col. lxxx., p. 18 § See “Handbook of Geomancy,” THE EQUINOX, vol. i., No. II. [pp 135-161, supra]


seeks entrance to the Temple. The Hierophant rises, and facing the altar, addresses the Theoricus thus: “Before you is represented the D symbolism of the Garden of Eden, at Tablet Sigils # on Tree of Air the summit is the Supernal Eden of Life of # containing the three Supernal Throne of East Sephiroth. . . . And in the garden were Lamp Dais Pentacle the Tree of Life, and the Tree of the Kamea of # on Knowledge of Good and Evil, which Banner Stand Lamp Lamp latter is from Malkuth . . . and a river Hiereus Hegemon E Tablet Nahar went forth out of Eden, namely, Lamp of Earth from the Supernal Triad, to water the Hierophant Geomantic garden—the rest of the Sephiroth. figures & And from thence it was divided into Talismans four heads, in Daäth. . . . The first head # is Pison, which flows into Geburah. . . . Tablet of Seven PlaTablet of Alcheminets in one Symbol cal Sephiroth The second head is Gihor . . . flowing into Chesed. The third is Hiddekel . . 7 Planets 4 Planes C on Tree Tablet on Tree . flowing into Tiphereth. And the of Water Fourth . . . is Phrath, Euphrates, which floweth down upon Malkuth.” These DIAGRAM 31. four rivers form the Cross of the Great The Arrangementof the Temple for the Adam. In Malkuth is Eve, the Ceremony of Practicus in the 3°=8° Ritual. completion of All, the Mother of All. The Hierophant then gives the Theo-ricus the sign of this grade, and explains the Altar symbol: “The Cross above the triangle represents the power of the spirit of life rising above the triangle of waters; and reflecting the triune therein, as further marked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter Mem.” After which, the tablet bearing the mystic seals and DIAGRAM 32. names drawn from the Kamea of Mercury* is shown the Theoricus, as well as the tablet of the seven planes of the Tree of The Altar Symbol in Life, answering to the seven planets, and the tablet showing the the 3°=8° Grade. meaning of the Alchemical Mercury on the Tree of Life; also the symbols of all the planets resumed in a Mercurial Figure. The Hierophant then congratulates the newly made Practicus, and confers upon him


* A Kamea is a Magic square. See “Mathematical Recreations,” by W. W. Rouse Ball.


p r



the mystic title of “MONOKEROS DE ASTRIS,” which means “The Unicorn from the Stars,” and gives him the symbol of Maim—water. The closing of the Temple now takes place, and the prayer to the Undines is rehearsed, and in the name of ELOHIM TZABAOTH is the Dismissal pronounced.

In May, 1899, three months after P. had passed through the ceremony of 3°=8°, he was sufficiently prepared for the further advancement to the grade of 4°=7°.
RITUAL OF THE 4° = 7° GRADE OF PHILOSOPHUS The First Part. This Ritual is particularly attributed to the Element of Fire, and refers to the plaent Venus, and the Twenty-Ninth, Twenty-eighth and Twenty-seventh paths of Qoph, Tzaddi and Pé. The Adoration commences by the Hierophant saying: “TETRAGRAMMATON TZEBAOTH! BLESSED BE THOU! THE LORD OF DIAGRAM 33. ARMIES IS THY NAME!” To this all answer “Amen.” The The Garden of Eden. Hierophant then orders all present to adore their Creator in the name of Elohim, mighty and ruiling, in the Name of Tetragrammaton Tzebaoth, and in the Name of the Spirits of Fire. Then in the Name of TETRAGRAMMATON TZEBAOTH he declares the Temple open. After the Adoration has taken place, the Advancement ritual of the Path of q is celebrated. The Hegemon leads the Practicus through the pillars and then circumambulates the Temple. As they approach the Hierophant, he rises, holding aloft the red lamp, and says:


“The Priest with the mask of Osiris spake and said: ‘I am the water, stagnant, and silent, and still; reflecting all, concealing all. I am the Past! I am the inundation. He that ariseth from the great waters is my name. Hail unto ye! O dwellers in the land of Night. Hail unto ye! for the rending of the darkness is nigh!’ ” The Hiereus says: “The Priest with the mask of Horus spake and said: ‘I am the Water, turbid, and troubled, and deep. I am the Banisher of Peace in the vast abode of Waters! None is so strong that can withstand the Strength of the great Waters: the Vastness of their Terror: the Magnitude of their Fear: the Roar of their thundering Voice. I am the Future, mist-clad and shrouded in gloom. I DIAGRAM 35. DIAGRAM 34. am the recession of the The Seven Planes of the Attribution of the Altorrent, the Storm veiled in Tree of Life. chemical Mercury. Terror is my Name. Hail unto the mighty Powers of Nature and the chiefs of the whirling Storm.’ ” The Hegemon then says: “The priestess with the mask of Isis spake and said: ‘The traveller through the gates of Anubis is my Name. I am the water perfect, and limpid, and pure, ever flowing out towards the silver sea. I am the everpassing Present, which stands in the place of the Past; I am the fertilized land. Hail unto the dwellers of the wings of the Morning!’ ” The Hierophant then delivers the following oration: “I arise in the Place of the Gathering of the Waters through the rolled- back clouds of Night. From the Father of Waters went forth the Spirit rending asunder the veils of the Darkness. And DIAGRAM 36. there was but a vastness of Silver and of Depth in The Unification of the Planets in the place of the Gathering of Waters. Mercury.

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“Terrible was the silence of an uncreated world. Immeasurable the depth of that Abyss. And the Countenances of Darkness half-formed arose. “They abode not; they hasted away; and in the vastness of vacancy the Spirit moved; and the light-bearers were for a space. “I have said: Darkness of the Darkness; are not the Countenances of Dark-ness fallen with the kings that were? Do the Sons of the Night of Air Tablet Lamp Salt Time endure for ever? Not yet are G they passed away. Brass Serpent “Before all things are the waters; and the Darkness and the Gates of the land Hierophant Hegemon Lamp of Night. “And the Chaos cried aloud for the unity of Form, and the Face of the 18th B E Incense Incense Key of Eternal arose. Tablet Tablet Tarot Lamp Lamp of Fire of Earth “And before the Glory of That Countenance the Night rolled back, GeomanHiereus and the Darkness hasted away. tic Talis“In the Waters beneath was that mans Lamp Cup From B & C Face reflected in the Formless Abyss of on 3 Pillars C the Void. Qabalah Tree of Tablet of Nine Life in “Forth from those eyes darted rays of Water Chambers Tarot of terrible splendour which crossed with the currents reflected. DIAGRAM 37. “That Brow and those Eyes formed The Arrangement of the Temple for the 29th Path the Triangle of the measureless in the 4°=7° Ritual. Heavens, and their reflection formed the Triangle of the measureless waters. “And thus was formulated in Eternity the External Hexad; and this is the number of the Dawning Creation!” The Hegemon having illuminated the Temple, the Hierophant then explains to the Practicus the Calvary Cross of twelve squares: “The Calvary Cross of twelve squares fitly represents the Zodiac; which embraces the Waters of Nu, as the Ancient Egyptians termed the Heavens, the waters which be above the Firmament. It also alludes to the Eternal River of Eden, divided into four heads, which find their correlation in the four triplicities of the Zodiac.” After which he explains to him the Eighteenth Key of the Tarot. It represents the Moon in its increase in the side of Gedulah; it has sixteen principal, and sixteen secondary rays. Four Hebrew Yodhs fall from it. There are also two Watch-towers, two dogs, and a cray-fish. “She is the Moon at the feet of the Woman of the Revelations, ruling equally over the cold and moist natures, and the passive elements of Water






and the Waters of Chesed or Mercy. 278 . and the Celestial Serpent of Wisdom. This DIAGRAM 38. and not the Serpent of the Tree of Life.” 1 5 9 and the tablet of the “Forming v z b the Tree of Life in the Tarot. “The emblem of the Sun below the horizon. The Serpent of Brass. because that is the reconciler between the fires of Geburah (Seraphim.’ ” c a m 8 p j a [ 3 l g h c m 4 d f t DIAGRAM 39. The dogs are the jackals of Anubis guarding the gates of the East and the West symbolised by the two Towers. The cray-fish is the sign Cancer. the Hexagram. ‘But the Serpent of the Temptation was the Serpent of the Tree of the Knowledge of Good and of Evil. and also explains to The Tablet of the Three him the mode of using the Columns. After which the Hiereus shows the Practicus “The y q n ] x { Qabalah of Nine Numbers. The Calvary Cross serpent is also a type of Christ the of Twelve Squares. Columns”. fiery serpents) or Severity.” and the first part of the Ritual is ended. and known as The Qabalah of Nine “The tablet of the Three Chambers.” The four Yodhs refer to the four letters of the Holy Name. he twined it about the middle pillar of the Sephiroth. Talismanic Forms drawn from the Geomantic Figures. ‘And he set it upon a Pole’—that is. the Scarabaeus or God Kephera. as he ever is when the Moon is increasing above.” s \ u } k r And the Hegemon: The tablet 6 7 2 representing the Formation of DIAGRAM 40.THE EQUINOX and Earth. Reconciler. also it is known as Nogah amongst the Shells.” The Hierophant then leads the Practicus to the Serpent of Brass. which Moses made. and says: “This is the Serpent Nehushtan. DIAGRAM 41. The Hierophant then confers upon the Practicus the title of “Lord of the Twenty ninth Path.

THE TEMPLE OF SOLOMON THE KING The Second Part The Second Part. the star of Isis-Sothis. the Hierophant raises his red lamp. as before. r s x “The Priestess with the Mask of Nephthys spake and said: 'I am the dew Lamp descending. I am the giver of the mist-veil of Autumn: the Successor unto the dew-clad Night. leading from the 2°=9° of Theoricus to the 4° = 7° of Philosophus. the Path now open to you is the Twenty.’ ” After which the Path in the 4°=7° Ritual.eighth. In the Egyptian sense it is Sirius. bearing down the influence from above in the solemn DIAGRAM 42. and cries: Air Tablet Names in Yetziratic “The Priestess with the Mask of Isis the Four AttribuLamp Pentacle tions Worlds spake and said: ‘I am the rain of Heaven descending upon the Earth. C and silent. the Hierophant explains to the Practicus the truncated Pyramid: This pyramid is attributed to the four elements. . on its apex is the word ta (Ath) composed of the first and last letters of the Alphabet. .’” Shortly after this. the Dog-Star. . DIAGRAM 43. a garment. floating and hovering between Earth and Heaven. \lwu The Arrangement of the Temple in the 28th darkness of Night. the number of the divine name Eheieh. the passage of the Path of x begins by the Hierophant saying to the Practicus: “Frater Monokeros de Astris. altogether twenty-one. .” Then. Take in your right hand the Solid pyramid of the Elements and follow your guide through the Path. bearing with it the fructifying and germinating power. And then the Seventeenth Key of the Tarot: This Key represents a Star with seven principal and fourteen secondary rays. Lamp Hegemon Hierophant I am the plenteous yielder of Harvest. Around it are the seven planets. The square base represents the material universe. wrapping the Earth as it were with Four Elements. viewless. Hegemon says: “The Priestess with the Mask of Athoor spake and said: 'I am The Pyramid of the the ruler of mist and of cloud. I 17th am the cherisher of Life. it signifies Essence. . . The nude figure Earth Incense E Hiereus B Fire t \ym ca {RA 279 .’ ” Incense Key of Tarot Lamp . gemming Water GeomanYetziratic the Earth with countta tic Figures Grams Grams Numbers on Tree & Gons less Diamonds of jwr Dew.

” The Third Part At the beginning of the Third Part the Hierophant says: “Frater Monokeros de Triangle Square Pentangle Hexangle Heptangle Octangle Enneangle Dekangle Endekangle Dodekangle * See 777. lxiii. cols. The Hegemon informs him that the Sepher Yetzirah divides the ten numbers into a tetrad and hexad. Nephthys. and the Hierophant confers upon the Practicus the title of: “Lord of the Twenty-eighth Path. therefore this Key represents the restored World. whilst in the twenty-first she was only partially so.” showing dekagrams. the great Supernal Mother Aima Elohim pouring upon Earth the Waters of Creation. and on the left the Tree of the Knowledge of Good and of Evil. and Tebunah.† This finishes the second part of this ritual. also “Handbook of Geomancy. whereon the bird of Hermes alights. lxiv. This finished. is the synthesis of Isis. Binah.. 280 . and explains to him the number of possible modes of tracing the lineal figures. † See 777 col..” supra.* and also explains to him the method of writing Hebrew words by Yetziratic attribution of the Alphabet. lxvi. pp. the Hierophant shows him the method of writing the Holy Name in each of the four Worlds. The two urns contain the influences of Chokhmah and Binah. and Hathoor.. lxv. She is Aima. also he explains the Geomantic Figures arranged according to their planetary attribution on the Tree of Life. and note. xlix. In this Key she is completely unveiled.THE EQUINOX THE LINEAL FIGURES.. and dodekagrams. 16 and 17. On the right springs the Tree of Life. hendekagrams. The Hiereus unveils “The Lineal Figures attributed to the Planets.

the Path now open to you is the Twenty-seventh.” After which the Hierophant explains the Calvary Cross of ten squares: “The Calvary Cross of ten squares refers to the ten Sephiroth in balanced disposition. On the left-hand side is Arrangement of the Temple for the 27th Path in Darkness. The Calvary Cross of Ten Squares. DIAGRAM 47.” s u p r c 1 5 3 6 2 4 7 8 9 10 DIAGRAM 45. and the representation of the Tree of Life by DIAGRAM 44. which leads from the 3°=8° degree of Practicus to the 4°=7° degree of Philosophus. representing the Qliphoth. F D G Sulphur Air Salt before which the formless and the void rolled back. DIAGRAM 46. The Symbol of Salt on the Tree of Life. Ten Circles. and Eleven Circles symbolically the 4°=7° Ritual. Take in your right hand the Calvary Cross of ten squares and follow your guide through the Path of Mars. 18. and of the Altar of Incense. It is Earth Tarot the Tower of Babel. It is also the opened-out Lamp Pentacle form of the double cube. p. “On the Water right-hand side of the Tower is Light.. xc. Daniel’s Triangles The men falling from the tower represent Statue Reflected C the fall of the kings of Edom. After which the Hiereus explains the tablet of the Trinity operating through the Sephiroth. 281 . and the Hegemon that of the seven Yetziratic palaces* containing the ten Sephiroth. The Symbol of Suplhur on the Tree of Life The Alchemical Symbols of Sulphur and of Salt on the Tree of Life are then shown.THE TEMPLE OF SOLOMON THE KING Astris. and * See 777 col. hoth Palaces It is the Power of the Triad rushing down and destroying the Column of Darkness. The flash exactly YetzirQlipatic forms the Astronomical symbol of Mars.” Hiereus H’phnt Heg’n And the Sixteenth Key of the Tarot: It represents a Tower struck by a lightning-flash proceeding from a rayed B 16th E Fire Key of circle and terminating in a triangle.

Then arose the Great Dragon with seven heads and ten horns. and with it fell Adam the Microprosopus. Hierophant Yesod. NetTablet on Tree of $ The Trinity Operating Lamp Pentacle Hod and through the Sephiroth. Also the Calvary Cross of six Fall squares forms the Cube unfolded. 2. was supporting the Columns of Paths Sephiroth C the Sephiroth in the Tablet of with in Four Worlds form of the sign of tud Water Theoricus (i. zach. The Calvary Cross of by his folds Malkuth from the Sephiroth. as you will Sigils DIAGRAM 48. And on the head of the Dragon are the names of the k B D E C * See 777 col. The Hierophant tells him: “This cross embraces. which are: Chesed. Tiphereth. The Hierophant then confers upon the Practicus the title of “Lord of the Twenty-seventy Path. Atlas supporting Arrangementof the Temple for the Ceremony the World) being of Philosophus in the 4°=7° Ritual. and linking it to the Kingdom of the Shells. who in the 3°=8° Brazen Burnt Sea Offering degree. In the Advancement Ceremony the Practicus seeks admission by the sign of the Calvary Cross of six squares within a circle. p. and the Sephirotic Scheme was shattered. Geburah. tempted by the fruit of the Tree of Knowledge. viii. cutting DIAGRAM 50. 282 q x p n . and is Kamea of $ thus referred to the six Sephiroth of Hiereus Hegemon Microprosopus. . Hod. Tiphereth. . The Fourth Part. resting upon Malkuth.. who are the heads of the Evil of the twelve months of the year.” Tablet And then explains to him the symbolic representation of the fall: Altar of “The Great Goddess. The Seven lower Sephiroth were cut Six Squares. D $ see..THE EQUINOX the Qliphoth* with their twelve princes. of DIAGRAM 49.” and the third part of the Ritual comes to an end.e. stooped down to the Qliphoth . at the feet of Aima Elohim. the Columns were unsupported. off from the Three Supernals in Daäth. Netzach and B E Tablet Yesod.

THE TEMPLE OF SOLOMON THE KING eight Edomite kings. mystic title of The Fall. making eight heads according to the number of the eight Kings. The closing then takes place. P. that the uppermost part of the Tree of Life might not be involved in the Fall of Adam. I confer upon you the DIAGRAM 51. In the space of seven months from a mere student in the Mysteries. according to the number of the eleven dukes of Edom.” The Hierophant then explains the symbolism of the Temple. and I DIAGRAM 52. The Altar Symbol in Having passed through this grade. and also the flaming sword. therefore there is as it were another Sephira. And because in Daäth was the utmost rise of the Great Serpent of Evil. Philosophus earns the title of Honoured Frater and is eligible for the post of Hiereus. the newly made the 4°=7° Ritual. Tetragrammaton Elohim placed four letters of the Holy Name. and on the horns the names of the eleven dukes of Edom. The infernal waters of Daäth rushed from the mouth of the Dragon—and this is the Leviathan. ‘P H A R O S I L L U M INANS’ which signifies—the Illuminating Tower of Light. had risen to the grade of Philosophus in the Order of the Golden Dawn. which is the Hebrew name for fire. and the Prayer of the Salamanders is rehearsed. the adoration of the King of Fire is made. give you the symbol of ca (Ash). and in the name of TETRAGRAMMATON TZEBAOTH the Temple is closed in the grade of 4°=7°. and for the Infernal and Averse Sephiroth eleven instead of ten. and says: “I now congratulate you on having passed through the ceremony of the 4°=7° of Philosophus and in the recognition thereof. A light had indeed been 283 .

H.. H. as a link with the Second Order? Associate Adept: Phrath. as it is the connecting-link between the first two orders. 25TH. For these signs see Liber O. or the Ritual which completes the four elemental rituals by a fifth. Hierophant Inductor: Tau. Hierophant Inductor: What is this Sign? Associate Adept: The Sign of the rending of the Veil (gives it)* Hierophant Inductor: What is the answering sign? Associate Adept: The Sign of the closing of the Veil (gives it)† Hierophant Inductor: What is the Word? Associate Adept: Pe. Hierophant Inductor. meaning the Veil of the Tabernacle. Associate Adept: Kaph. * and †.. p. r. and Fire. Chaos was taking form—red. Associate Adept. THE EQUINOX (supra. No. II. OPENING The Hierophant Inductor first asks the Fratres and Sorores present to assist him to open the Portal of the Vault of the Adepts. and in an abridged form is as follows: THE RITUAL OF THE 24TH. He had passed through the Ritual of Earth. Hierophant Inductor: To what does it allude? Associate Adept: To the fourth River of Eden. The Fratres and Sorores then give the signs of the various grades from 0°=0° to 4°=7°. Associate Adept: The whole word is Paroketh. AND 26TH PATHS Leading from the First Order of the G∴ D∴ in the Outer to the 5°=6° Officers: V. p. tkrp. t. Hierophant Inductor: Resh. what is the additional mystic title bestowed upon a Philosophus. and now as an eye of silver it glided over the dark face of the waters. the Ritual of the Spirit. vol. This ritual is an important one. Water.THE EQUINOX winnowed from the husks of darkness. H. k. Air. V. vague and immense. i.) 284 . and now it was left to him to pass through the Ritual of the Portal. Associate Adept. The Hierophant Inductor then says to the Associate Adept: V. 11ff. before he could pass from the First Order to the Second.

after which the Hierophant Inductor says: “Before you in the East are represented the Five Portals of the 21st. m u s n k Water Red Lamp North Cup of 285 South . thus completing his knowledge of the Emblems appropriate to the Officers of a Temple of the First Order. Continuing he says: “I Diagram of Paths therefore now ask you before proceeding & Grades further in the Order.THE TEMPLE OF SOLOMON THE KING In and by this word the Hierophant Inductor declares the Portal of the Vault of the Adepts duly opened. The Diagram of the Paths is then explained to the Candidate. and also the sum of their numbers. THE CEREMONY At the bidding of the Hierophant Inductor the Associate Adept places the Candidate in the West between the Banner and the Black Pillar. that is. but facing the West. authority of the Chiefs of the Order. before the Elemental Tablets. After which he presents 23rd 26th 25th 24th 21st him to the Hierophant Inductor. thus shadowing forth by their number the Eternal Symbol of the Pentagram. 25th. to pledge yourself Seraphim Seven to the following. Associate Adept Incense it was done as a test of his trustworthiness. inclusive. which is the peculiar emblem of the Hiereus of a Temple of the first Order. laying your hand upon Palaces of Kerubim Briah D etc. its numerical value. the 20th. obligation by saying. 24th. for five will divide without remainder the number of the letter of each of these Paths. the Central Tablet in the midst of the Air four Elemental Tablets. and to uphold the Principles &c. to t. After which he confirms his Arrangement of the Temple for the 24th. never to use his practical Occult Knowledge for Evil. the 32nd. The Hierophant Inductor then adEarly Image of Death Typhon dresses the Philosophus and points out Pan Devil Hermetic Later Symbols form form Daniel 15th Key from Liber 14th Key used in 13th Key to him that if in the previous grades Alze 4°=7° r Hierophant Ind. to use his Associate Adept influence only for the honour of God.” The Associate Adept then explains to the Philosophus the admission badge. “I undertake to and 26 th Paths in the Portal Ritual. 26th and 23rd Paths. DIAGRAM 53. as it will those of all the paths from y. 25th. And the Hierophant Inductor explains the Hierophant's Lamen and the Banner of the East. maintain the Veil between the First and Second Orders and may the powers of the elements bear witness to my pledge.” E Central B Tablet The Philosophus then promises Earth Fire never to reveal the Secrets of this C Water Ritual. Associate Adept much information was imparted to him. Names of not to stir up strife.

’* For thus wilt thou cleave upwards by the Path of s. and through Death to Life. the Devil. or naked. Associate Adept. The sign Scorpio especially alludes to stagnant and fetid water. and shooting from the Bow shafts of Light. Tau-Cross of Life. But if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the Lion. showing that what destroys also renews. or also a child borne aloft on the shoulders of the Celestial Steed. Therefore by this straight and narrow Path of s let the Philosophus advance like the arrow from the centre of tcq (Qsheth) the Bow of Promise. But Sagittarius the Archer is a Bi-corporate sign. The five extremities of the Body. Chesed and Geburah. the Man and the Horse combined. and to that property of the moist nature which initiates putrefaction and corruption. Recall what was said unto thee in the passage of the 31st Path of Fire leading into the 3°=8° of Practicus. through the sixth Sephira unto the Path of f answering unto Leo.” Associate Adept: The 13th Key of the Tarot represents the figure of a skeleton. the Snake is the mixed and deceptive nature. are of more or less sinister and terrible import. serving alike for good and evil. refer to the mixed transforming (therefore deceptive) nature of this emblem. fiery and clothed with Gold. viz. the alchemical Eagle of Distillation. Serpent and Eagle delineated before the figure of Death in the more ancient form of the Key. the Reconciling Path between Mercy and Severity. delineated by head. the Centaur. The 15th Key of the Tarot represents a goat-headed Satyr-like demon standing upon * See Preface. Death. 286 . the Renewer of Life. The Scorpion. “V.. and that only the symbol of Temperance appears to promise aid. And as this sign of Sagittarius lieth between the signs Scorpio (Death) and Capricornus (the Devil) so hath Jesus to pass through the wilderness tempted by Satan. hands and feet.THE EQUINOX “Regarding these five Paths. for by this hieroglyphic of the arrow hath Sagittarius ever been represented. is symbolised in the grass which springs from and is nourished by putrefying and corrupting carcasses. The top of the scythe forms the T. ‘Also there is the vision of the Fire-flashing Courser of Light. and the Hanged Man. As it is said: “Thy youth shall be renewed like the Eagle’s. the originators of all living forms. allude to the powers of the Number five. and the Eagle is the Higher and Divine nature yet to be found herein. will you explain to the Philosophus the 13th Key of the Tarot. the letter h. The Wheel of Fortune.H. The eternal change from Life to Death. the Lion. I will now ask you to observe that the Tarot Keys attached to four of them. and standing on the shoulders of the horse. the Pentagram comprehending the concealed Spirit of Life and the four Elements.” Great indeed and many are the Mysteries of this Terrible Key! After explaining a symbol of Typhon the Associate Adept turns to the 15th Key of the Tarot. The Scorpion is the emblem of ruthless destruction. beneath whose centre hangs the Glorious Sun of Tiphereth.

Chokmah. the Gluten of the Eagle. The figure of Pan is then explained. the Associate Adept places the red lamp. The whole figure shows the gross generating powers of nature on the material plane. pours from a vase the waters of Chesed to temperate and calm the fire of Netzach. Lion. Geburah. Binah.Y. a horn of water. The more ancient form shows us a female figure crowned with a crown of five rays symbolising the five Principles of Nature.C. As his hands bear the torch and the horn. the Fire beneath it. DBB CE Scorpio and Capricornus as shown by the Scorpion and the Goat in the background.2.I. in the right hand of the Philosophus and the cup of water in his left. elevating and volatizing the E Water in Hod by the fiery influence of DIAGRAM 54. which points downwards. and in his right hand.H. the Concealed Spirit and the four Elements of Earth. from the altar.R.I.I.4.L. Chesed and Geburah.6. waist are a lion and an eagle.L.7. The fiveInvenies Occultum Lapidem rayed crown further alludes to the five Veram Medicinum Sephiroth of Kether. whose reconcilement is made by the Air in Yesod D C B E uniting with the volatised Water rising Subtilis Aqua Lux Terræ from the cauldron though the influence of S. so does his form unite the Earth in his hairy and bestial aspect.THE TEMPLE OF SOLOMON THE KING a cubical altar.R. Fire and Water.T. and says: “Let this remind you once more that only in and by the reconciliation of opposing 287 .L. and the Eagle represents the Water M.R.U.U. steam and smoke.A. On her Visita Interiora Terræ Rectificando breast is the Sun of Tiphereth.I.E. In his left hand.R. the Blood of the S. after which the Hierophant Inductor shows the Philosophus the 14th Key of the Tarot.M.O.R. which is elevated.5.T.L. of Hod. D C In her right hand she bears the torch of solar fire. Air. Chained to her V.O. and is analogous to the Pan of the Greeks and the Egyptian Goat of Mendes. The Lion represents the Fire of Netzach. The chains which FIAT LUX link the Lion and the Eagle to her waist Flatus Ignis Aqua Terra are symbolic of the paths of n and u. he holds a lighted torch. and the Air in his bat-like wings. This explanation being ended. About her head is a halo of Light.3. the symbols of Fire and Water. The cubical Altar represents the Universe.P. The whole would be an evil symbol were it not for the Pentagram of Light above his head which regulates and guides his movements.V. between 1.V.T. while with her left hand she The Symbolic Latin Names. which is a large cauldron whence arise V.

The Symbol of the Great Hermetic Arcanum.THE EQUINOX forces is the pathway made to true occult knowledge and practical power. Amen. and proclaims him Master of the 24th. it is but the habitation of the sons of the unhappy. Stoop not down. once he has finished reading these rituals. however. As it is said: “stoop not down. Evil is but weakness. and further might be expected to have on the ordinary seeker in the mysteries of Truth. to trace out the effect these six rituals and the mass of occult knowledge which appertains to them. The Seven Palaces of the Briatic World. the pilgrim. that though they contain much that is scholarly and erudite. To even the most casual student it must be apparent. it will be necessary. Stoop not down unto that dark and lurid world. and the Kerubim in the Visions of Isaiah. so much so that wilful obscurity taking the place of a lucid simplicity. the Hierophant Inductor saying: “In and by that word Paroketh I declare the Portal of the Vault of the Adepts duly closed. defile not thy brilliant flame with the earthy dross of Matter. The Tablet of Union between the four Elements. for its splendour is but seeming. which in the end will destroy and ruin him who hath subjugated himself thereto.” So finishes the Ritual of the Portal of the Vault of the Adepts. 25th. Good alone is mighty. is 288 . Unto thee O Tetragrammaton be ascribed Malkuth. After which the Closing of the Portal takes place. the connecting ritual between the grades of Philosophus and Adeptus Minor. besides much that is essential and true. a descent of Seven steps. after which the following symbols are explained to the Philosophus: The Image of Nebuchadnezzar’s Vision.. and the power of evil magic exists but in the contest of unbalanced forces. The tablet of the Symbolic Latin Names. and 26th Paths in the Portal of the Vault of the Adepts. John. and Gedulah unto the Ages. and Truth alone shall prevail. But before we close this chapter. had upon P. affected and misplaced. The Hierophant Inductor now congratulates the Philosophus on the progress he has made. are bloated and swollen with much that is silly and pedantic. and therein is established the throne of an Evil and Fatal force. between the First and the Second Order. ignorant as he must be in most cases. Ezekiel and St. they. for a precipice lieth beneath the Earth. briefly though it may be.” The lamp and cup are then replaced. Geburah.

a kind of buffoonish carnival of Gods which in the sane can only provoke laughter. though equally incomprehensible. unitedly. on account of it being so utterly incomprehensible to him. that all that he can do is to bow down before those who possess such an exalted language. for. in the second they. as we have seen. and a profuse scattering of symbols. are further heightened by a general intrusion on the part of Hebrew. angels and demons. Ushered as it were into a Judgment Hall in which the law expounded to him is not only entirely unknown but is written in a language which he cannot even read. Christian. not being understood. are however revered. many of whom thrust themselves boisterously upon him without rhyme or reason. his ignorance makes him feel that it is so vastly beyond him and above his own simple standard of knowledge. he is crossquestioned in a foreign tongue and judged in words which at present convey not a symptom of sense to him. which. As the Rituals proceed it might be expected that these difficulties would gradually lessen. but this is far from being the case. the complexities already involved by the introduction of Ancient Egyptian deities. and in the 289 . concerning whom it is probable the candidate has but little knowledge. Macedonian and Phrygian gods. concerning even the words and alphabet of which he can get no grasp or measure. or. are apt either so to bewilder the candidate that he leaves the temple with an impression that the whole ritual is a huge joke. Instead of teaching the Alphabet by means of simple characters they teach it by grotesque and all but impossible hieroglyphics. The result of this obscurity naturally is that in both cases the Rituals fail to initiate—in the first case they.THE TEMPLE OF SOLOMON THE KING spontaneously plunged into a surging mill-race of classical deities and heroes. are jeered at.

how many children can you feed for twopence halfpenny?” before it knows that one plus one equals two. When a child has learnt the simple rules of addition. as it proved in most cases.” But when he has learnt the meaning of one plus one equals two. as disastrous as it was lamentable. intrust to his care. it is legitimate to ask it to solve some simple little problem. subtraction. The result being. is as yet but learning to crawl. and there is a right use for the affectation of knowledge just as there is a wrong one. There is a time and a place for everything. is at once rolled in a heap of tinselled draperies. In the present case the seeker after Truth is called the Child of Earth and Darkness. he will find this vast unthinkable problem to be after all but as simple as adding one to one or two to two. the man to his dying day will look upon the setter of the twopenny-halfpenny sprat question as an advanced mathematician. as a little child. a gargoyle torn from the very roof of that temple on the floor of which he. outgrown togas and the discarded underwear of 290 . The affectation of knowledge and the piling on of symbols is only legitimate to the ignorant when the purpose is to bewilder by a flashing image and not to instruct. but it is sheer waste of time to ask it: “If twenty-four sprats cost a shilling. multiplication and division. and instead of being shown the beautiful garment of light he will one day be called upon to wear.THE EQUINOX place of giving the infant adept a simple magic rag doll to play with. and one sprat will make a meal for two children. perhaps even as an “advanced occultist. in mummy wrappings. If a child is never taught to add one to one it is possible that even when grown up. with dire prognostication and portent of disaster.

so that. in the Christian. be it a letter. to perfect him in the tongue he one day hopes to speak. a word.” and a general detachment from the realities of Consciousness. in the end. should contain a lesson clear and precise. This construction of a language should be the object of all rituals.believe. the result being that unless his understanding is as clear as these rituals are obscure. instead of conversing face to face with Adonai. In the 0°=0° Ritual this is much more clearly carried out than in the following four. that is to say. or a volume. that Satan is but the twin of Christ. rationalising about irrational qualities. he becomes a prig addressing a mass meeting in the Albert Hall. they should bring the seeker step by step nearer to his quest. the chances are. all he obtains is a theatrical impression of “make-up” and “make. already master of a vast storehouse of knowledge and learning he was less likely to gasp “Oh my!” at the display of Egyptian pyrotechnics than many of the others.THE TEMPLE OF SOLOMON THE KING Olympus and Sinai. Fortunately in the case of P. Each Ritual. the would-be 291 . he cannot see that Typhon is as necessary in the Egyptian Scheme as Osiris. producing not only a duality but a multiplicity of illusions. and from it add many words to the great dictionary of magical language he was at this time eagerly attempting to construct. the result was somewhat different. They fetter the freedom which they are supposed to unbind. a sentence. The candidate. The words obsess him. he was in fact enabled by their help to weld to his knowledge a catalogue of disruptive learning. it should leave behind it so bright and dazzling a picture that the very thought of it will at once conjure up the power dressed in its simple yet luminous symbols.

are more inclined to obsess than to illuminate. but the Rituals which follow the 0°=0°.” even if at the last moment you pull him out of the water and restore life by artificial respiration. he should not be tempted by others. if this be so. but this is scarcely “cricket. is led up to the Portal of the First Grade. which consists more of symbols and their explanations than of rites and ceremonials. or how to improve his powers of swimming. Zelator.THE EQUINOX Neophyte. But indeed. He learns that though Adonai is in Kether. it is after all a greater test to be placed under a false guide than an honest one. excepting the Portal. notwithstanding the fact that it is a greater trial by far if you order him to leap into the water with a millstone round his neck. and is at once liable to fall prey to the terrible worldly obsessions of the path of t. to show him that there is light even in this dreadful night through which he has to journey. In the 1°=10° Ritual the Neophyte enters the first sphere of the Elements. This dark path he journeys up only to become child of the 292 . Kether also is in Malkuth. and when he is hopelessly entangled be relieved of his trials like the reader of a fairy-tale who invariably finds that after the most monstrous difficulties the hero and heroine always marry and live happily ever afterwards. the Grade of Neophyte. further. it is not teaching him how to swim. then most certainly should the Neophyte. Of course it may be urged that as they constitute four great trials. and is momentarily revealed a flashing vision of Adonai. the Element of Earth. Further. It is a better trial of the powers of a swimmer to let him swim without a cork jacket. as it were a tongue of blinding flame out of the depths of darkness. Theoricus or Practicus travel his own road unhelped by others.

it is to be feared. they in many ways hindered his otherwise natural progress by helping largely to obsess his Nephesh by the Qliphoth—his passions and emotions being stirred up by a continuous pageant of 293 . But if he has passed through the paths of c and r with cunning and earnestness he will understand why it is necessary to enter the grade of the Element of Water by the paths of the Sun and of Fire. The Tarot Key attributed to this path is very rightly the 16th Key—the Tower. lead him to the fire of Netzach and not to the Water of Hod.THE TEMPLE OF SOLOMON THE KING fickle element of Air whose sign is the ever-changing moon. In many cases the candidate. It is the reflection of the Sphere of Mars and is the lowermost of the reciprocal paths. of Pisces and Aquarius. which we have seen in the 4°= 7° Ritual represents a tower struck by a flash of lightning. The next step brings him under the unstable condition of Water and the seemingly unbalanced influences of Mercury. that is. and 4°=7° grades. the light of Adonai glimmering through the veils and consuming the elementary Rituals of the 1°=10°. and the harnessing of the Bull. can never have realised the necessity of this destruction of superficial knowledge. and also the Power of the Triad rushing down and destroying the columns of darkness. And we find that though these rituals enabled P. The path which connects Hod with Netzach is the 27th path of the Sepher Yetzirah which answers to the letter p. as he will in his next step understand why it is that the paths of q and x. Man and Lion under the dazzling lash of the Spirit. 2°=9°. 3°=8°. to master a language. symbolising the Tower of Babel struck by the wrath of Heaven. Eagle.

this being now the point of juncture becomes the most important of all points. F.THE EQUINOX naked Gods. his Ruach by the phantom of dead words—by the duality of the shell and of the fruit of things. as we shall find in a subsequent chapter.L. The real knowledge acquired by P. i.N. and so ardent was he in his search after knowledge that he even went so far as to invoke Mercury by obtaining access to and copying the 5°=6° Rituals and Knowledges belonging to Fra. was gained by his workings with Fras. then may it be said that the Ritual has succeeded in its purpose and has initiated him.. but that they might consume. at this time.e. otherwise that it has failed.. Thus we find him. legs and arms to the body whose head now wears the Crown. When the pilgrim realises that the four characteristics of the Sphinx. even life.. and his Neschamah by Tetragrammaton. saying to himself: “All for Knowledge. as it were. the four elements. but at this time he still failed to realise that when once the Supernal Triad has descended and is resting on the topmost point of the Pentagram.S.” This is undoubtedly correct.A. V. All!” 294 .. not so that they might light him like the flame of a lamp along his road. figuring before him a Pentagram and saying: “It is not complete without its top point. even honour. he aspired chiefly to magic powers. C. his propitiations and sacrifices to a personal God. are only answerable in the fifth. and that the lower four are little better than supports. like the fire on the altar. It is no good (even if you are the Hierophant himself) pretending to represent hwhy before you have realised what is meant by hwchy. the four letters of the Name. and I.

And so we find.” or “he saw a cow.” it is to be taken that we mean by it as absolute a fact as if we had written “he saw a mountain. is of equal value so 295 . whatever existence may be. as far back as the beginning of November 1899. And so when we have occasion to write “he saw an angel. abnormal. and mountains and cows are ideas of equal value in their own specific spheres: the astral and the material. Francis. it will be necessary to explain that by a vision we mean as definite a psychological state and as certain and actual a fact to the mental eye. subnormal or supernormal. but it is to be taken that angels. however. whether treated as an illusion or a fact. the commencement of a series of extraordinary visions as wild and involved as many of those of Black or St. is not to be accepted that by this we lay down that either angels or cows exist apart from ourselves. normal.” It. had been placed during the last seven months should have long since blossomed into flowers of weird and wonderful beauty. and that they have their proper place in existence.THE SEER IT is not to be wondered that the magic strain to which P. But before entering upon these visions. and that every experience. they may or they may not. as the view of a landscape is considered to be to the physical eye itself.

and there is required a violation of these laws. and invariably caught it. iv. that lead cannot of itself remain suspended in the air. He would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place. and that a dream is of as real a nature as awakenment. I infer that catching a ball is not a necessary sequitur to throwing a ball up in the air.” p. but no one trained in the methods of science would imagine that any law of nature was really violated thereby. “Essay on Hume. probably after the nine hundred and ninety-nine billionth time I might be excused if I considered that catching balls was a necessary law of nature. Science advances by means of accumulating facts and consolidating them. † “If a piece of lead were to remain suspended of itself in the air. indeed. p.* Yet nevertheless if I did arrive at such a conclusion without being fully conscious that at any moment I might have to recast the whole of these laws. 133.. if I had never thrown a ball up in my life. I should be but a batheaded dogmatist instead of the hawk-eyed man of science who is ever ready to re-see and to reform. and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature. that fire consumes wood and is extinguished by water. or in other words a miracle. “A philosopher has declared that he would discredit universal testimony rather 296 . “It is a miracle that a dead man should come to life. however. p.. the grand generalisation of which merges into a theory when it has been accepted by universal inference. because that has never been observed in any age or country. to prevent them?”—Hume. iv. the occurrence would be a ‘miracle. and suddenly commenced doing so.’ in the sense of a wonderful event.”—Huxley. unless it be that these events are found agreeable to the laws of nature. 155.† * “Why is it more probable that all men must die.THE EQUINOX long as it is conditioned in Time. but on a different plane in existence.”—Hume. Thus. 134. the conditions of which can alone be judged and measured by experimental science.

and probably whilst it lasted the most universal fact the mind of man has ever accepted. because we have no experience of a God. a puny optical illusion—so much for pseudo-scientific dogmatics.” pp. such things as monkeys do not exist.THE TEMPLE OF SOLOMON THE KING Before the birth of Copernicus the sun was universally considered to be a body moving round the earth.” † Not “There is not a God for us. so long as they had no such experience. a child. “The Doctrine of Transcendent Magic. Fuller. Lévi. 121. what would follow? Must we deny evidence. F. is the Freethinkers’* old. “I and I alone!” than believe in the resurrection of a dead person. What exists? “I exist!” answers the Idealist. but his speech was rash. monkey is outside the circumference of its knowledge. We should simply infer that we were wrong in supposing resurrection to be impossible. and what proves it beyond all doubt is that we have never seen one ourselves!” This. Supposing such an occurrence was proved.” which. also p. To a child who has never seen a monkey. 297 . but since that illuminated sage arose. 273-284. old conclusive argument: There is not a God because we have no experience of a God.”† . for it is on the faith of universal testimony that he believed in the impossibility of the error. * As opposed to “free thinker. C.”—E. J. Also see Capt. it will be seen. but when once it has seen one it is mere foolishness for other children to say: “Oh no. . it has been shown to be a simple fable. 192. or renounce reason? It would be absurd to say so. “There is not a South Pole because we have not trudged round it six times and cut our names on it with our pocket-knives!” Now what is knowledge? Something is!—Call it Existence. “The Star in the West.” pp. it was a FACT. 158. you didn't really see a monkey. would be correct. .

“cannot you grasp the simple idea that you and your foolish argument are in fact part of me?” “But surely.”— Hume. how much more then does the world of those who have out stepped the prison-house of their senses differ from the world of those who still lie bound therein. “you certainly do exist. 44. or abstract reasoning a priori. that Judas McCabbage exists and is an actual fact. p. The world to us therefore depends wholly upon the development of our senses.” “Yet the world of a blind man. argument. you do not!” cries the Materialist.” “Granted they do exist. they do exist. and thereupon entering a new world.THE EQUINOX “Oh no. but not apart from my own mind. Likewise animals. that the Evolution of Man exists. “you do not doubt that the world exists. live in altogether a different world from us. “is a very different place to the world a deaf man lives in.” says the Mystic. but not alone.* The blind man. 298 . yes.” replies the Materialist. should it be impossible to conceive of a man with all his senses perfect obtaining another sense or entering into another dimension. iv. therefore. if a few minutes after he had * “Whatever is intelligible and can be distinctly conceived implies no contradiction. for I am talking to you!” “Fool!” says the Idealist. and as they grow and decay so does the world with them. It is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man. whose sense-organs vary from ours. and both these worlds vary considerably from the world normally constituted man inhabits.. To give an eyeless worm eyes is only comparable to endowing us with a sixth sense. why. and can never be proved false by any demonstration. “so do the reflections of an ape's face in a looking-glass.” sighs the Idealist.

“both of you have been talking foolishness through your material and idealistic hats.” says the Scientific Illuminist. this does not preclude the possibility of a cow existing as beef in the Material World. in fact none would believe him.” “The fact is.” interrupts the Sceptic. that twin inference conceived by that Matter. and what is left? Surely not Time and Space. “In the Sensible World Sense is Existence. "that instead of dreaming all your lives it would be a good thing to wake up and do a little work? There are four of you. and his difficulty in explaining in the language of blind-land the wonders of the land of sight would probably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts. or spiritual. for from the above you all three infer a chain of events— whether material.THE TEMPLE OF SOLOMON THE KING obtained possession of his sight were suddenly to return to a state of blindness.” “Don’t you think. Let us strike out Matter. sensual. “And though in the Sensible World a cow or an angel exists solely as an idea to us. or an angel as a spirit in the Spiritual World. For: “In the Material World Matter is Existence. thus postulating the Existence of Causality as a common property of these three worlds. and the 299 . “I doubt all three of you. would have great difficulty in explaining to his blind brothers the sights he had seen. “The truth is.” continues the Mystic. and those who have tried to explain themselves have been called mad by the canaille. Sense and Spirit. Sense and Spirit we have just put to bed. “In the Spiritual World Spirit is Existence.

sixpence a pound. The clearer the view the more perfect the view. and so are a poet's keener than those of a cheesemonger. The eyes of a hawk are keener than those of an owl. yet it must not be forgotten that its truth ceases on the return of the seer to the Material plane. and the less you consider their names the better. A true vision is to awakenment as awakenment is to a dream. it does not matter one rap by what name you christen the illusions of this life. very well then.THE EQUINOX Kerubim of Ezekiel might perhaps engage your individual attention. for they belong to a world in which he is absolute King. between a blind man and one who can see. for he can see beauty in a ripe Stilton whilst the latter can only see two-and. and the difference between these existences is the difference which lies between a cheesemonger and a poet. and to 300 . and so are landscapes. call them substance. The Seer is therefore the only judge of his visions. and so are visions. the clearer the vision the more perfect the vision. it makes not the slightest difference. for you are in them and they in you whatever you like to call them. Science is a part of this series. and you must get out of them and they out of you. and so are cows and angels. for namechanging only creates unnecessary confusion and is a waste of time. for it does not matter a jot what we mean by it so long as we work. or ideas. and a perfectly clear co-ordinate vision is so nearly perfect a Reality that words cannot be found in which to translate it. and so is Magic. or hallucinations. Let us therefore call the world a series of existences and have done with it.” The truth is.

V. hallucinations are real.V. his mother or of himself. for there will be discord and confusion of sound. &c. dangerous. but these are from Kether. and those who have not.V. we find chaos piled on chaos. revelation is real. as that of Urizen. &c. melody. Dreams are real. if they wish to read any further with profit. Visions are real.V. a roaring of wild waters in the night. delirium is real. Our business then is. of silent voices. The vision of the adept is so much truer than ordinary vision that when once it has been attained to its effect is never relinquished. those who have learned the alphabet of any magical language will understand. and from its summit all things will be shown unto him. This the rituals of the Golden Dawn and the study of the Qabalah did for P. and when we talk of quadrating the circle. to construct if possible a universal language. much struggling and noise. Los. inspirations are real. or Luvah.THE TEMPLE OF SOLOMON THE KING describe them to one who lives in another world is like talking Dutch to a Spaniard. and then finally. and the highest climber on the mystic mountain is he who will obtain the finest view. as it will help them to master the new magical language and doctrines we here offer them. but for the most part these are Qliphothic realities. unstable. Blake would have as soon doubted the existence of his wife. unbalanced. and so is genius. of blinding darkness. as we start upon the first visions of P. So now. silence and the communication of the mystic books of V. and so is madness. had better do so... A child learning to play on the violin will not at the outset be mistaken for Sarasate or Paganini. for it changes the whole life. 301 .

as I looked away from its centre. and around him glowed a phosphor light. there swept out towards me at intolerable speed the form of a shepherd. whose skin was of the colour of sapphire. which without further word he did. which is hidden in the Mountain of Abiegnus. through a heavy and foggy atmosphere. and in his hand he held a sword. There are eighteen recorded visions* between the commencement of November and the end of December 1898. I saw dawn immediately above me a great circle. * Many of these visions were carried out with Frater C. Soon. then of a sudden. 5. as in many invocations. † A circle was first drawn. S. ‘Why speed ye?’ Whereupon the answer came: ‘There is haste!' Then a great gloom closed mine eyes. and after a little I found myself in a beautifully clear sky. “On gazing up into the depths of the blue. however. and elaborate them. and all melted in twilight and became cloaked in the uttermost darkness. but as there is not sufficient space to include them all. we have been obliged to re-write them completely. with faltering voice I asked.THE EQUINOX Let us now trace his progress in search of the Stone of the Philosophers. and a horror of defilement encompassed me.. No. “After fervent prayer I was carried up above the circle† which I had drawn. And out of the darkness there came a man clothed in blue. the air grew purer. Being all written in his private hieroglyphic cipher by Frater P. in the centre of which the seer stood. 302 . trembling and not knowing what to say. only six of the most interesting will be given. “And on seeing him approach I fell down and besought him to guide me.

“Then wings were given me. and would of a certainty have been dashed into that endless gulf. "Slowly the pillar loosened itself. began to circle round * The robes of the Neophyte in the 0°=0° Ritual of the G∴ D∴. domed and surmounted with a crescent. and diving off from that great rocky cliff like a sea-bird. I stumbled forward. who was still with me. he comforted me. and as I beheld her. the sight of the crescent made me tremble so that I durst not enter.THE TEMPLE OF SOLOMON THE KING “On turning to the left I saw that near me was a rock door. so I stepped towards her and knelt reverently at her feet. as I knelt before her. creeping away from the mighty column. bidding me be of good courage. And on its summit was there built a circular temple. “Now. 303 . and as I did so. I winged my course through the still air and was filled with a great joy. when in the distance there appeared before me a silver-moss rugged hill. of a sudden a great pillar of smoke rose from the ground before me and carried her away through the dome of the temple. And for some reason unknown to me. and my foot slipping on the slippery stone. saw that I was seized with a great fear. she gave me a branch of olive and myrtle. so with him I entered. fashioned of burnished silver. “Then. fear left me.* Passing through the door. and then for the first time I became aware that I was clothed in my robes of white. and when my guide. had not the shepherd caught me and held me back. and spiral puffs of smoke. I had travelled thus but for a short time. which I folded to my heart. Before us in the very centre of the temple there sat a woman whose countenance was bright as the essence of many moons. I found myself on the face of a high cliff that sank away into the abysms of space below me.

“On seeing the altar. the east quivered and the great lion of day crept over the horizon. as I rose from that altar. and trickling over the rough stone. And without staying our flight. upon which was resting like a white swan a ship of silver. . . . through regions of cloud and air. 304 . I was alone standing upon the flat top of the square temple. at which I stepped back to where my guide was still standing. upon which stood a vast temple built of blocks of silver. and descending upon it. on. had vanished. and there I sacrificed myself. . and a great thrill rushed through me. “And as I stood there.THE EQUINOX me. shook him till the fleecy clouds above were as a ram's skin flecked with blood. the sard became as a fawn. and those who had been with me. on. and seizing the fawn betwixt his gleaming teeth. past the stars and many myriads of burning specks of fire. I stepped towards it and climbed upon it.—I was alone . we made towards the ship. we found that we had arrived at a fair island. Outside it was there set up an altar upon which a branch had been sacrificed. we entered the great pillar of smoke and were carried through the bright dome of the temple. rested awhile. “On awaking. and surrounded by a mighty colonnade. and the blood that had been my life bubbled from my breast. “On. Then he advanced. the east became as an amethyst clasped in the arms of the sard. on we soared. alone. and beckoning me to follow him. square in form. And behold. and as I watched again. till at length our journey led us to a vast blue sea. was sucked up by the parched lips of the white sand. and as I watched. the shepherd and my guide. .

it is granted thee. a fifth sun had arisen beneath where I was standing. a voice said unto me.’ “So I stretched forth my hand and gently placed my fingers upon the venerable beard. And the one in the North was as a great bull blowing blood and flame from its nostrils. And gazing at the Wonder that flamed at my feet. but I was dismissed.THE TEMPLE OF SOLOMON THE KING “Then thrill upon thrill rushed through me. and I fell down and knelt upon the flat roof of the temple. and the one in the West was as a man swallowing the ocean. “And whilst I watched these suns rising around me. And presently 305 . And presently as I knelt. And so sweet was that kiss that I would have lingered. and one in the West. And as I did so. though I knew it not. and the one in the South was as an eagle plucking forth the entrails of a Nubian slave. ‘Touch. one in the North. behold. and as it did so I found myself standing before an ancient man with snow-white beard. whose countenance was a-fired with benevolence. and as they enrolled me I grew thirty cubits in height—perhaps more. And as I looked upon him. and placing his lips to my forehead kissed me. the ancient man bent forward. and one in the South. “Then the sun upon which I was standing rose above the four other suns. I perceived other suns rising around me. a great desire possessed me to stretch forth my hand and touch his beard. for the other four suns had risen to a height equal to mine own. “And seeing this I stretched out my wings and flew. and great wings of flame descended upon me. I partook of its glory and became brilliantly golden. and as the desire grew strong. sinking through innumerable sheets of blinding silver. and it was as a great wheel of revolving lightnings.

I became conscious that many people were worshipping around me. 7. This vision was undertaken by P. of a sudden I found myself standing upon a marble floor. a thanksgiving was offered. approached me. And when I had finished speaking. And as I was carried through the air. for strength to aid his cousin. only to behold another one greater still. kissing me as he did so. a feeling of drowsiness possessed me. raised me up. “The angel. I saw that the great pillar of fire was in truth the right leg of an immense figure. a circle being drawn around the Skryer. from out of which rushed up into the heavens a great pillar of fire. a great awe filled me. And as I thought of it.” The vision being at an end. No. this I did. he took me by the right hand and flew obliquely upwards. seeing me kneeling before him. I saw above me a great circle. which had now become as a point below me. And as I gazed wonderingly at it. and speedily ascended. and 306 . then after a little while I grew steady. 5. And having thus greeted me. As in No. it commenced with a prayer.THE EQUINOX I opened mine eyes. Then slowly. and felt reluctant at leaving the great circle. “On becoming aware of this. thus I returned into my body. As I soared up through the air. who was in distress. as my eyes became accustomed to the light. I looked down. this I passed through. therefore I entered the circle and knelt down. and I found myself swinging backwards and forwards. and taking me by the hand. As I approached it I perceived an angel coming towards me. he bade me tell him what I sought. and all around me was as a dense fog. “As I prayed. though on account of its brightness I could see no one.

and was endued with a great power. I emerge from the top of the mighty head. “Intoxicated with rapture. and so great had been my desire that I shot upwards past my skull like an arrow from a bended bow. I fill the room . .THE TEMPLE OF SOLOMON THE KING then did bewilderment possess me. I bathe in the light of this eye and the intense brilliancy of the whole room. And as I wondered. then fiery rain fell upon me. I played around the head of the great image and kissed it on the lips. the countenance thereof was ever cloudy as a mountain seen through a storm of snow. which swallows me up. And swerving down. . “Bigger and bigger do I grow . . therefore again I knelt. the angel said to me: ‘They have been given thee’. "And as the great strength coursed through me I stood up and the angel gave me a white wand. like a bull. I emerged from the centre of the crown of mine own head like a white bird. “Up! up! I rise. yet nevertheless could I distinguish that the head was like an Assyrian clean-shaven. for I found that I was robed in red garments in place of the white in which I had dressed myself. and kissing once again the lips. I am in a chamber with two square pillars and an eye . a hawk. . I fluttered about the lips and then entered the great mouth. an Egyptian and myself. But through for many minutes did I fly about that immense head. And as I strove. “Taller and taller did I grow. 307 . . . bursting into little flames as it touched me. striving up and upwards to reach the face of the great figure. swerve downwards and unite with the red figure below me. placing it in my right hand.

and in the air was surrounded by dark forms. Pushing open the rickety door. This I mounted. I find I have entered a dirty street. the child scrambled to his feet and beckoned me to follow him. “Queen's Hall.THE EQUINOX “I grow great. During the andante of Beethoven's Symphony in C (No. “I approached the house. and seeing me.” No. I was filled with a feeling of power and glory. Presently I shrink forcibly and reenter my body. and a darkening of the East. and. whom I commanded to lead me back to the circle. 5) I assume white astral. and that once again fiery rain was falling around me. and entered a room which apparently belonged to a student. he pointed out to me a rotten wooden staircase. I gave thanks. as the blinds were down. 10. 14. “In the room I found a little old man. prayed and rejoined my body. “My body was intensely strengthened. “After this I departed. Then I perceived that the angel had left me. and fill the entire hall. 308 . and impulses of praise and prayer possessed me. but could not see him distinctly. “At first there appeared to me a brightness in the West.* but performed it badly. and whilst perplexed by this matter. Then I looked up to God.” No. descending. Then I sank amid a flock of eagles. and my white wand becomes a wand of living fire. and see near me a young child sitting on the doorstep of a very squalid house. “I draw the circle and recite the 'Lesser Banishing Ritual'. omitting an important section. * See Liber O.

309 . and that her bones were becoming once again clothed with flesh. Slowly she rose up. of the sigil. and finished by telling me that it was used to summon ‘things of earth. but he would not W give me 2°=9°. and no sooner had he done so than Sigil in Book. and * These signs are given in Liber O. been dead long. For a moment she remained still.’ “As I looked incredulously at him. lying upon Chair Table her back. Door & low stairs “At the west end of this room. I Door & stairs Window The challenged the Adept. she is dead. See plate facing p. “After this. “And I answered I had come to seek of him certain formulae.THE TEMPLE OF SOLOMON THE KING “He asked me my business. he led me upstairs to another E Fireplace floor. she has above. 12. “Thereupon he opened a book which was lying on the table before him.’ And immediately her flesh becoming rotten. I saw a naked woman. and showed me a sigil. he took hold DIAGRAM 55. he explained to me how I should make it. but scarcely had my words left my lips than I saw that she was recovering. and into a room which in the dim light Crucifix N S appeared to be an attic. After I had looked at it carefully.* DIAGRAM 56. “The Adept then turned from me and Plan of the Adept’s room and the attic said: ‘She is in a trance. fell from her bones. from out of every crack and seam in the floor there wriggled forth a multitude of rats and other vermin. and then suddenly rolled round and fell heavily upon her face. who at once gave me Attic the 0°=0° and 1°=10° signs. “Hurriedly I asked for an explanation. Turning.

through which I sped. She would clog the power of a man. streaming up towards it like a comet. “ ‘Get to your stye. in the mouth 310 . and then said. “The Adept. “After much peril. But he. on account of suns and things very hot and glowing. but rotten. she embraced his feet and then lewdly climbed and writhed up him. “On seeing me.’ “I thereupon thanked the Adept. pointed out to me a distant star through a hole in the roof. At which I felt intensely sorry for her. ‘Journey there. I arrived there safely. “ ‘Shall I soon see thy master?’ I said to him. on the shore of a lake. he cried out: ‘Who art thou?’ “And having explained to him.’ he said in a low. and soon we reached the shore and entered a cave. with a flashing scimitar in my hand. commanding voice. so that his eyes looked like beads of glowing amber in the night. whereupon he seized the oars and rowed speedily into the darkness beyond. This I did.’ “I did not reply. he brought his boat close enough to the shore to enable me to spring into it. dressed in long white robes. not understanding what he meant. taking no notice of my thanks. noticing my sympathy. At which he glared round at me. I have a star upon my forehead. fresh-fleshed and lovely. upon which was floating a boat in which stood a man.’ “This I did. then he answered: “ ‘I who stand in the boat am great. Having reached him. turned to me and said: 'She is lust.THE EQUINOX then her glistening skin writhed about her bones as she wriggled over the filthy boards towards the Adept.

which. and a multitude of birds surrounded me and took me back to the garret which I first visited. saying: ‘Go on. “For this I was very grateful. nevertheless.THE TEMPLE OF SOLOMON THE KING of which stood a man-like figure covered with brazen scales. and on seeing that I had returned. “ ‘What is your name?’ I cried. sink. and as she did so. Thereupon I allowed Jokam to seize him. “ ‘Jokam. “I then asked him about ‘Abramelin.’ of whose Operation I 311 . “At the further end of the cave a man whom I had not seen as yet came rushing into my arms.’ at which words I felt that a great strength had been imparted to me. uttering most heart-rending yells of agony. He winced. however. but his face was of a blackish tint. “ ‘What God do you worship?’ I asked. Jokam’s Sigil. “ ‘Alas! I have no God. Having no further question to ask him. ordering him to make the sign of the Qabalistic Cross. though it displeased him. “His name is spelt: \km. His colour was of verdigris.’ he answered sullenly. “ ‘Your sign?’ (I here repeated the omitted part of the ritual). he gave me his sigil. and I could see that he was a coward. a great albatross rose from the water. I left him. the star fell away from me. advancing towards him. bidding him DIAGRAM 57. “As I once again approached the lake. the Adept came forward and took my hand. at once I saw that he was being pursued by Jokam. I thereupon interposed. In his hand he held a club.’ he answered. he could not do. horned and horrible. and re-entering the cave they sank.

“Then I took my leave of him.. and a white shining film floated in feathers over the surface of the floor on which I was standing. and after witnessing a strange fight. for the far shore was a great distance from me. It took place in the actual temple built by P. and winding itself about me. it was commenced by the “Lesser Banishing Ritual. and on it I could see shining a silvery palace.THE EQUINOX at this time contemplated the performance. half diving and half swimming. formed a great column which carried me up through the roof to a great height. “ ‘Welcome.” No. 15. Then I found. I soon saw that I must have made a mistake. and. which I did. This vision was undertaken to obtain rest. returned. that I was standing in a fair green field. as the cloud fell away from me. but all he answered was: ‘Go on!’ “ ‘Shall I succeed?’ I asked. 312 . as was generally the case. “ ‘Is anything wanting in that book that is necessary to success?’ I asked. “ ‘No man can tell another that!’ he answered with a smile.’ said the stranger with a cold dignity. and as I struck out in it. sending a million sparkling sapphires of water dancing in the light. “Then he led me to a blue pool of water. “ ‘No!’ he answered. and bade me plunge into it.” “Slowly the actual temple in which I was standing became wonderfully beautified. unarmed. and by me in great solemnity stood a shining steel-grey-silver figure. “The water was deliciously cool and refreshing.

313 . Before me I saw that all was white and fine within. Then I discovered that I had been changed into a lily. whose white petals were unfolded. or nay. and that I was growing in a garden. and after I had worn it a little while. many beautiful creatures playing about it. From it a cool stream arose. but presently I did so. as I approached the wonderful building. I sacrificed it before me. and that in the temple stood a cubical altar of silver. At once I prostrated myself. “I was standing in silver-grey garments. and I threw my arms above my head and then extended them. At first I was unwilling to wear it. in the limpid waters of which I bathed my hands. But my haste in leaving the blue waters had been ill-advised. and there I found. which thrilled me with a delicious freshness like the falling dew. and before me was a great white marble temple. “Then a voice said to me: ‘Wilt thou be of the guard?’ and before I could answer yea. when the form of man was again given to me. Whilst in this position an angel descended with a green garment and gave it me. and catching me up. most lovely maidens surrounded me and armed me in silver armour and a red tabard. “I knelt before the altar. for suddenly a great cloud of water enveloped me. “Not over long had I been there.THE TEMPLE OF SOLOMON THE KING “As I neared it I leapt to the shore. white with a multitude of the same wonderful flowers. and then entered. when at once it became a crown of fire. and as I did so a coldness and moisture seemed to descend upon me. carried me to a great height. forming a cross.

and found myself in a second temple. “From the column of smoke I returned to the outside of the temple and re-entered it by the Western door. where stood a glittering shrine. and in the white vapour it glowed like a white light. Then an angel approached me and pressed it on to my brow. I was led to the North to another shrine (Binah) where my eyes were anointed with cold molten silver. in vain I tried to return. I held it up. but left my sword behind me. “Having smitten down many with those three blows. I descended among them. Blinded by the effulgence. where crowded a great concourse of people. and even then my success was but moderate. dark and strong. and as this was done. upon which a great wailing arose. beheld at its furthermost extremity the earth. 314 . and immediately I saw vaguely before me a female form. and the light which flashed from it pierced me through and through. Here I was conducted to the south.THE EQUINOX “From where I had been standing I was led to the Northern entrance. drawing my sword with fury I smote three times. Then a voice whispered to me ‘Smite’. and in my strivings was of a sudden armed with many potent lightnings. a great desire possessed me to expand my consciousness and include All. and as I approached them they gave way before me. a feeling possessed me as if a cold shower of gold was falling through me. Seeing it. As I watched it rolling below me. I approached it and gazing down it. Thinking I had forgotten it. Finding a gold crown upon my head. thereupon. This took me a vast time to accomplish. Then of a sudden was I carried upwards. then at my feet there fell away a great hollow column of rolling smoke.

caressed her upon the forehead. and saw in front of us an immense kneeling figure of some Oriental Deity. Behind her stood the white astrals of weeping women —these were her many lovers. “With bewildering speed I was carried upwards. but still ascended. embracing. On. trying to comfort her. assuming my sword and red robe to dominate the astrals. and then I returned to earth. and raising her up.” No. yet I tarried not.THE TEMPLE OF SOLOMON THE KING “After this I returned to the central altar. a small dark woman with a wonderful skin and a copper sheen on her dark hair. on I flew. and after some perplexity assumed a divine figure. until at length I became surprised at the great distance of my journey. which she in turn kissed. which I believe to be that of Diana. she knelt down before me. extended my hands to her. 18. and only comforted when I told her of my great love for her. which we did. Her face was very lovely. and through her wild floating hair could be seen her eyes. where everything fell from me. at which she was exceedingly amazed. “On seeing me. “Eventually I arrived in a strange land. 315 . Then I called Sappho. to a place where angels greeted us. but her expression was ablaze with intense desire. Here we were told to go between the pillars into the temple. and in the midst of my flight an angel approached me apparently to aid me. and immediately she appeared before me. Thus did I return. “After a while I brought her into the circle in which I was standing. in which glittered madness. Thereupon we rose together. and I. Then I changed to my usual shape. To see Sappho.

the priest being the great man-lion. melodious tune. and then I notice that I too was a woman! “An angel approached me and advised restraint. “Presently I wished to return. I raised my head to her bosom. whilst his attendants. I will now give you of mine. it was as the body of a lion. but behind it. we flitted round the sun. so once again assuming the form of the brown bird. and kissed her passionately. and we became a great brown bird taking part in a mystic ceremony. and so with a great calmness I passed within her body. when at once there rushed from our lips an infinite and intolerable song. but larger than before. “Now we saw standing before us a venerable. for I was absorbed in Sappho. which I returned. sang a low. holding a flaming sword of dazzling whiteness. beautiful and kingly figure (Tiphereth).’ “For answer she held my hands in hers. when the sword was returned to the king. then again we rose and re-assumed human shape. and wonderful tinglings of glory and passion flowed into me like live fire. This he extended to us. bathing in its fiery flames and molten substance. Becoming 316 . who were angelic figures. whereupon the great figure rose and blessed us. “Then I noticed that the sun was burning below us. Then he placed it in our mouth. but could not separate myself from her.THE EQUINOX “Before us glared a human face above a human body with arms and feet. and we embraced. Then I knelt before Sappho and said: “ ‘You have given me of your strength and brought me into this place of blessing. “Sappho then gave me the 0°=0° sign. which presently ceased. and at once felt all her passion and longings. A mighty joy and glory encompassed me.

but my strength belonged to God. Once only did I call her. once again turning to the Lord of the Universe with the sign of the Qabalistic Cross. I on the left of Sappho.THE TEMPLE OF SOLOMON THE KING desperate. whereupon I explained to him my trouble. kissed. waving her hand to me. following me. I saying to her: ‘Enter with me the temple of the living God!’ “This she did. and complained that they were wrong. she promising me that she would dwell in the temple sometimes. who soon appeared.” Such are some of the early visions of Frater P. he smote at us. whilst she looked amorously back at me over her right shoulder. “Then I knelt before the altar. and aid me when I called her. and she that of mercy. just as when we met. They commence as we see in a series of rapidly changing and for the most part unconnected pictures. and parted. “So we returned into the temple. and then I noticed our positions. flying past the observer as the houses of a town seen through the windows of a quickly moving train. so that Sappho in departing took of my left side. Seizing his sword. whose hands were stretched out. and we were again two human beings. We received the influx. and that we were so divided that I might receive the influx of strength. “After this was at an end. I called thrice unto Acheirah. and watch me work. in adoration of the Lord of the Universe. I left my love with her. The streets which connect them are not noticed. but he told me my idea was wrong. 317 . and waving a censer adored the Lord of the Universe. and hover about me. and then. for I would have been divided. we clasped our hands (1°=10° grip). returned to the body. “This I explained to Acheirah. and then knelt down at the altar. conversing. but watched her upward and eastward flight.

318 . people worshipping. red garments. customs and laws. and behind all their apparent chaos rule and law. hawks. say a bushman who never wandered far from his native kraal. nor the substance of which they are built. change and vanish— now a roof.THE EQUINOX neither always the entire buildings themselves. for he will understand that the sudden changing. but to the want of paraphrase in the mind of the beholder when he. regulated. and the rushing past fiery pillars. Yet the city clerk does not wonder. now a high bank—a cutting—a tunnel and darkness. some chimneys—then a gap—a tree—a spire—a glimpse down a long street—it is gone.stricken eyes. wonder and astonishment would be his as he watched the extraordinary disorder of the fast-flying view. and then once again the light and the continual whirling past of countless houses. an eye. constructed on geometric and architectural plans. is not due to disorder in the realm of the vision. connected by streets and roads. on his return. ruled and ordered by codes. At first he might be excused if he actually doubted his senses. and by drains. Similarly. the leaping from blue seas to silver temples. so suddenly do the apparently moving buildings come. nor the ground on which then stand. an organized unit only wanting the breath of life for it to rise up complete. by gas and water pipes. attempts to interpret what he has seen in rational symbols and words. or a flock of eagles. and then square pillars. and like some colossal giant stride away from before our terror. for he knows well enough—too well ever to notice it—that the houses he is speeding by are built of brick and mortar. each a microcosm in itself. the adept will see in these visions a great ordered kingdom. and to one who had not travelled in a train before.

7. But if uncontrolled by the Lower Will and the Reason they will be unbalanced and inharmonious --. in No. or Microcosm which is Man. “If controlled by the Reasoning Power. that which translated to the physical body bringeth giddiness. In the last vision. of uneven length. for. to see Sappho. vertigo. and position. so that the sphere of the sensation of the Nephesch is caused to rock and waver at the extremities of the Physical Body. The fault as we see therefore lies in the preponderance of the Nephesch over the Ruach. sickness. such vibrations will be balanced and of equal length. besides it is to be expected that a concrete idea will 319 . where the Ruach's action is bounded. The same might be said of Vision No. asks for strength to help his cousin. set out with a definite object before him. is disturbed. the Emotion outbalancing the Reason. 7. we find more exertion on the part of the Ruach than in any of the others. and consequently of the Nephesch. The thought therefore is dazzled by the Symbols of the Sphere of Sensations in the same way as the eye may be dazzled in front of a mirror if the latter be shaken or waved.. 18. therefore. namely. in other words. in this vision. No. the very asking of which points to weakness.” This we find explained in a G∴ D∴ manuscript entitled: “The Secret Wisdom of the Lesser World. of place. The sensation.that is. and loss of idea. but on consideration this will be found not to be the case. then conveyed by the thought is that of the Sphere of sensations oscillating and almost revolving about the physical body. the equilibrium of the Sphere of Sensations. P.THE TEMPLE OF SOLOMON THE KING A chain of thought is simply a series of vibrations arising from the contact of a sense with a symbol or a series of symbols. and the Thought Rays in consequence are shaken at each vibration. and licensed by the Will. and this is undoubtedly accounted for by the fact that P.” Further we learn form this manuscript that: In the case of the drunkard.

and equally so with such as we may deal with later on. it must ever be borne in mind that the deeper we dive into the occult sciences. not so the latter. from complex terms we sink to simple paradoxes.THE EQUINOX take a much more definite form than an abstract one. although the simpler our language often becomes. above all else. and we shall also find many of these masterly rights of way are quite as baffling. like a school-boy. as the curious mistaken byways of the beginner. The task of consciously classifying and interpreting the phenomena in the Spirit Vision (in contradistinction to optical vision) is one of the chief duties undertaken by the Adeptus Minor. of an individual who has passed through the grade of 5°=6°. for we are as yet solely dealing with the visions of a student. it must be remembered that through we now insist on a continuous chain of ideas as proof of their validity. is expected to work out all his visions in full as if they were mathematical problems. except for a break here and there. the vision is rational enough—if we can use so bastard a term to express ourselves in. we at present find. P. In the former case when Sappho has once appeared. Further. In considering these visions and future ones. which is particularly vague. that simplicity is our most certain guide. and from philosophic and scientific symbols we rise into a land of purely linguistic heiroglyphics—and thence silence. And in another part of the manuscript already referred to it is 320 . who. if he likes. as such. had not as yet accomplished this. The master may use algebraical and logarithmic short cuts. in the solution of his intricate problems. I am afraid. that is to say. the less we find our ability to express ourselves in mere words and ordinary phrases.

but a certain symbol and that balanced with its correlatives. bringing with him the tremendous illumination of his Angelic Nature. M. To equally balance the action of the Sephiroth of the Ruach and those of the Nephesch. that in thine occult working thou art advised to invoke the Divine and Angelic Names. so that he be neither a usurper of the faculties of the Higher. doth he perceive its properties as reflected from the Macrocosmus shining forth into the Infinite Abyss of the Heavens..” He knowing thoroughly through his Arcane Wisdom the disposition and correspondences of the Force of the Microcosmus. . thence can he follow the Ray of * Magical mirror of the Universe.” . To render the King of the Body (the Lower Will) obedient and anxious to execute the commands of the Higher Will. To prevent the Lower Will and Human Consciousness from falling into and usurping the place of the Automatic Consciousness. seeing that the Elohim took possession of his being. as before said. There. behind which are all potent forces. a Thought-Ray from his Spiritual Consciousness. and illuminated by the Higher Will. selecting not any. illuminated by his Higher Will. so that the Higher Will and the Lower Will shall be as one.THE TEMPLE OF SOLOMON THE KING entitled “The Task undertaken by the Adeptus Minor. but an initiated ruler and an anointed King. nor a Sensual Despot. Then shall it happen that the Higher Will.* which is consonant with the symbol employed. . . and the Higher Genius shall descend into the Kether of the Man. it is.” and is lucidly summarized as follows: This then is the task undertaken by the Adeptus Minor: To expel from the Sephiroth of the Nephesch the usurpation of the Evil Sephiroth. . and he existed not apart. is the magical manner of operation of the initiate. of the U. and the man shall become what was said of Enoch: “And Chanokh made himself to walk for ever close with the essence of the Elohim. . Therefore.e. 321 . . “Thought” is a mighty force when projected with all the strength of the Lower Will. therefore. then sendeth he. under the Guidance of the Reasoning Faculty. shall descend into the Royal Habitation. the Vice-Roy and representative of the Higher Will (because inspired thereby in his Kingdom which is the Man). i. the Lower Genius. when “Skrying in the Spirit Vision. which is also the Lower Genius. directly unto the part of his Sphere of Sensation or M. This is also a great mystery which the Adeptus Minor must know: How the Spiritual Consciousness can act around and beyond the Sphere of Sensation. This. so that thy Lower Will may willingly receive the influx of the Higher Will. as in a mirror.

* doth not know or understand how to unite his consciousness: still less what are the correspondences and harmonies between his Sphere of Sensation and the Universe—the Macrocosmus. Because his united consciousnesses have not been able to focus along the thought-ray at the circumference of the Sphere of Sensation or M. it is true. the thought-ray is sent like an arrow from a bow right through the circumference of the Sphere of Sensations direct into the place desired. answering to that symbol in the Sphere of his consciousness.” In this Astral projection.THE EQUINOX Reflection therefrom. and thus receiving the Direct Ray. As it is said: “Believe thyself to be in a place. so to speak. 322 . . And this is the reason why there are so many and multifarious errors in untrained Spirit Visions: for the untrained Skryer (i. M. so as to make one continuous ray from the corresponding point of the Macrocosmus unto the centre of his consciousness: if instead of this he shall retain the thought-ray only touching the Sphere of Sensation at that point. and while concentrating his united consciousness at that point of his Sphere of Sensation. and the united consciousness is then projected therein. but he shall receive this reflection. perceive the reflection of the Macrocosmic ray. place. a Simulacrum of the person of the Skryer is reflected into it along the thought-ray. . acting through the Spiritual Consciousness. The Art of Skrying is further explained in a G∴ D∴ manuscript entitled “Of Travelling in the Spirit Vision. a certain part of the consciousness must remain * Or a cutting off of the Higher from the Lower Will. of the U.e. This Sphere being formed. and partly from the surrounding atmosphere. . Seer)—even supposing him free from the delusions of Obsession. the Sphere of Astral Light is partly drawn from the Nephesch. This sphere is therefore a duplicate reflection of the Sphere of Sensations. Arriving here a Sphere of Astral Light is formed by the agency of the Lower Will illuminated by the Higher Will. and. and thence by drawing a basis of action from the refined Astral Light of the Sphere of Sensations of the Nephesch.” in which this particular form of gaining contact. a thought-ray is sent unto the corresponding part of the Sphere of Sensations. however. he shall. and uniting himself with the Ray of his thought. and thou art there. with the Higher Will is explained as follows: The symbol. as then reflected into his thought. by reflection along the thought-ray. can receive the Direct reflection of the Ray from the Macrocosmus. But if instead of concentrating at that actual point of the Sphere of Sensation. tinctured much by his own nature. and therefore to an extent untrue. direction or plane being known whereon it is desired to act..

casting his reflection therein. Also there is another mode of Astral Projection. as different from the one from which he started as an equatorial forest is from the iceincrusted lands of the Pole. 323 . and then projecting this whole Sphere to the desired place as in the previous method. This consisteth in forming first a Sphere from his own Sphere of Sensations. sometimes vast. for his astral journeys will consist of a chain of alarms and surprises. melting as it were into another not unlike it but yet different. so that the Consciousness in this Projection is not quite so strong as the consciousness when concentrated in the natural body in ordinary life. and so by degrees do all his surroundings. Little by little the language of his country changes. In fact if this projection of the Sphere to the desired place can be carried out successfully. supposing the desired place to be God or Kether. and the reason for this is that in almost every case he sets out with no clear idea of the place he is struggling to journey to. He is like an explorer who sets out on a journey of discovery. The return taketh place by a reversal of this process. which can be used by the more practised and advanced Adept. the highest illumination may be obtained thereby. To a beginner this particular method of Attainment will appear very vague and unbalanced. the whole operation of “skrying” and travelling in the Spirit Vision is. Sometimes the change of scenery is slight. the more strange and uncommon do the lands appear to him through which he is journeying. the further he travels from his own native land. fatiguing. of course. But this is not easy to be done by any but the practised operator. this in time also changes. or the route he has chosen to adopt. save to persons whose Nephesch and physical body are exceptionally strong and healthy. and. until he finds himself in a strange country.THE TEMPLE OF SOLOMON THE KING in the body to protect the thought-ray beyond the limits of the Sphere of Sensations (as well as the Sphere itself at that point of departure of the thought-ray) from attack by any hostile force.

This. recognise Paris as Paris when they arrived at their destination. and two initiates setting out to attain the same goal would find the journey. so in these Astral journeys. the other by an express. both would know when they were on the Channel. his Sphere to a certain and definite place. to the very highest Attainment.THE EQUINOX according to the powers of attainment. the one might see great beauty in the journey. when applied to travelling to certain paths or places on the Tree of Life. Karma and environment have in these Risings on the Planes to be reckoned with. little information could be obtained of the configuration of the Earth's surface unless explorers set out with a definite object in view. as above stated. in its essentials. yet both would know when they got to Dover. the one might be travelling by a slow train. just as they would have to be taken into account in the case of the two men journeying to Paris. And. is termed Rising on the Planes. and both would in some way. the other little. or at least set out with the intention of projecting. 324 . and equipped with definite instruments. This Rising on the Planes is a definite mystical process. but in all cases these journeys would be of little use unless method were brought into the extraordinary chaos which they at first reveal. different in detail through it might be. The one might be travelling third class. and may lead. and the other first. as similar as two ordinary individuals would find a journey from London to Paris. should the place desired to arrive at be Kether. such as Columbus had when he set out on his great journey of discovery. as in Geography. little or no spiritual information can be obtained unless the Skryer project.

Svadistthana. the Path of Samech. which will be discussed in a future chapter. all the perceptions are in the mental space or Chittakasa. many actual facts from which we can generalise and construct a theory. the Path of Tau. Tiphereth. 325 . the Knower of Good and of Evil. From the darkness of Malkuth he passes the various symbolic colours. For further attributions see 777.” As in the Ascent of the Central Column of the Tree of Life. so in the Sushumna are there certain centres or Chakkras. and Kether. and Sahasara. the first a poem by Mr. I. Frater I. which runs through the centre of the spinal column. that is to say.” by V. not only because it is most intimately connected with the Eastern methods of Yoga. Daäth. “When the Kundalini is aroused. Yesod. Manipura. or Chidakasa. such as Malkuth. to arrive eventually at Kether. the Path of Gimel. When it has reached that end of the canal which opens out into the brain.THE TEMPLE OF SOLOMON THE KING This particular method of Rising on the Planes is an exceptionally interesting one to study. Ajna. and then forcing this awakened power up a canal called the Sushumna. which is coiled up in what is called the sacral plexus. A. In the first of these “Risings” the goal of attainment is Kether. Aleister Crowley called “The Ladder. Two of such examples we will give here. there are certain centres. as well as many of the symbols we have described.* but because we have many practical results to hand. Anahaba. the head of the Old Serpent. directed along the central column of the Tree of Life. the objectless perception is in the knowledge space. and in the second.” in which the projection is vertical. A. and enters the canal of the Sushumna. viz. Fra. which is called “The Ascent unto Daäh. H. * The whole theory and practice of Raja Yoga is the awakening of a power named the Kundalini. leads us as far as Daäth.. Muladhara. and the various headings of the poem point out clearly enough the different stages the Skryer has to pass through. Visuddhi. In the second.

THE EQUINOX THE LADDER “I will arise and go unto my Father. gold. Only above me is a citron tinge As if some echo of red. torture. ye everlasting doors! The King of Glory shall come in. &c.— Dire chaos. I arm myself the war to win :— Lift up your heads. see! these new-fledged wings Fail in its vaguenesses an inanitions. I gird myself to reach the ultimate shores. I cringe.” MALKUTH DARK. new conditions. I match my might against my Fate’s. O mighty gates! Be ye lift up. all dark! I cower. through the threshold. TAU I pass from the citrine: deep indigo Is this tall column. dark. the crowned child. new beings. Yet I who am thus prisoned and exiled Am the right heir of glory. Only my circle saves me from the hate Of all these monsters dead yet animate. 326 . Fear. Lo! The end Of matter! The immensity of things Let loose—new laws. Snakes and vultures bend Their hooded hate on him that would ascend. I match. O may the Four avail me! Ageless woe. and blue Chimed on the night and lets its shadow through.

thou azure shaft of fading fire. I match. thou full moon. Lord! Showered spheres Of meteors war and blaze. thou sun of harmony. More stable is my crest Than thine—and now I pierce thee. &c. veil of mist! Even as an arrow from the war-bow springs I leap—my life is set with loftier things. TIPHERETH Hail. &c. Of beauty and of ecstasy! Thou radiance brilliant and bold! Thou ruby rose. thy spears! Thy chariots and thy horsemen. O flame of Amethyst! Stupendous mountain on whose shoulders rest The Eight Above. O swift! how streams The world by! Let Sandalphon and his quire Of Angels ward me! Ho! what planet beams This angry ray? Thy swords. hail. SAMECH (and the crossing of the Path of Pe) Now swift. Pierce through the rainbow! Swift. I match.THE TEMPLE OF SOLOMON THE KING YESOD Hail. thy shields. Horus himself. but I am I. centre of the cosmic plan! 327 . thou cross of gold! Hail. the torrent of the sky Aflame—I sweep the stormy seas of air Towards that great globe that hangs so golden fair.

I match. Hecate! Untrod Thy steep ascent to God. 328 . O my spirit. Asar re-arisen:— Break. sunless goal! And thou. and slay! I am past. mystic image of the Man! I give the sign of slain Asar. the soaring soul That seeks the supreme. from thy prison! I match. I give thy sign. I give the sign of Asi towering. Hail. in Thy book of Fate Read thou my name. and pierce.THE EQUINOX Hail. sky-blue. roar! Arise. immaculate Hacate. bright Moon of Her That is God’s thought and minister! Snow-pure. unnameable Sphere hangs above inscrutable? There is no virtue in thy kiss To affront that soul-less swart abyss. great Sekhet. all-devouring. I give the sign of Apep. virgin Moon. &c. &c. to God! Lo. what unnamed. star Of black Destruction. GIMEL (with the crossing of the Path of Teth) Hail. and look. Confront the lion in the way! Thy calm indomitable eyes Lift once.

and bathes it in her beams! What sacring transubstantiates My flesh and blood. &c. If pass I may. it is by might Of the momentum of my flight. loosed from that prison.THE TEMPLE OF SOLOMON THE KING DAATH I am insane. distress. Here is all doubt. the virgin moon beguiles My azure passage with her smiles. 329 . &c. My reason tumbles. despair: There is no force in strength or prayer. The tower of all my being crumbles. Now! O what love divine redeems My death. GIMEL (and the crossing of Daleth) Free from that curse. From all that ruin am I risen! Pure still. I match. and incarnates The quintessential Pan? What shore Stretches beyond this secret door? Hail! O thou sevenfold star of green. Thou fourfold glory—all this teen Caught up in ecstasy—a boon To pass me singing through the moon! Nay! I knew what what glory shone Gold from the breathless bliss bneyond But this I know that I am gone To the heart of God’s great diamond! I match.

ye. ordered right. 330 . Aralim. and shall be evermore. and set the sould at ease. Is now. Qashial. Hear ye that I am that I am! THE RETURN Behold! I clothe mine awful light In yonder body born of night. Amen.THE EQUINOX KETHER I am passed through the abyss of flame. and in the Name of IHVH ELOHIM. Its mind be open to the higher! Its heart be lucid-luminous! The Temple of its own desire The Temple of the Rosy Cross! As Horus sped the flame. Harpocrates Receive the flame. the Divine Lords of the Forces of Intelligence: Whose Abode is in the Place of the Gathering of the Waters. THE ASCENT UNTO DAÄTH Come unto Me. Come unto Me. ye in whom the Secrets of Truth have their Abiding. by the white Threefold Star. Come unto Me. As it was ever to the initiate’s ken. O Tzaphqial. I who was One am One. all light Balanced within me.

Behind me is the Portal of the Primal Fire: Behind me is the Golden Path of Sol: At my right hand is the Ruddy Light of Mars: And before me is the Gateway of the Waters of the Primal Sea. Lift up your Heads. I am come forth from the Gates of Matter: I advance over the Path of Primal Flame: And about me the Glory of the Fire is established.THE TEMPLE OF SOLOMON THE KING Cause ye the Paths of Wrath to be opened unto me. ye Everlasting Doors! And the King of Glory shall come in. O ye Gates. I stand upon the Northern Quarter of the Universe of Matter. Before me is the Portal of the Path of the Spirit of the Primal Flame: Thence gleameth the Red Glory into the World of Assiah. &c. that I may advance over the Tree of Life unto the Place of the River. 331 . I am come before the Gates of the Glory of God: I cry against them in the Name of Elohim Tzebaoth. Lift up your Heads O ye Gates! And be ye lifted up. &c. Lift up your Heads O ye gates. and around me glows the Ruddy Flame of Earth. In the Vast Name of AL the All Enduring Let me pass through the gate of the Waters of the Primal Sea. Vast before me in the distance looms the Portal of the Glory.

And my footsteps are in the Unknown.THE EQUINOX I am come forth from the Gates of the Glory. and the Gate of the Lion is before me— Gate of the Path of the Lion. And the Priestess of the Silver Star is my guide. Around me are breaking the waters of the Primal Sea: My path is in the Deep Waters. Now am I come forth upon the Path of the Lion. Lift up your Heads O ye Gates. About me the Lions are roaring for their prey. By the Power of the Daughter of the Flaming Sword. I advance over the Path of the Leader of the Lion. &c. &c. in the Sign of the Lion do thou open before my face. And my thought in the Place of the gathering of the Waters. I am the Established one in Daäth! In me is the Knowledge of Good and of Evil! In me is the Knowledge of the Light Supernal! And my face is turned downward unto Malkuth. I am come forth from the Path of the Waters: I stand in the World of the Power of God: I turn my face to the Right. Turned is my face to the left. of the Flaming Eyes. 332 . Gateway of God the Mighty! Lift up your Heads O ye Gates. But I am Sekhet. Vast before me is the Portal of Geburah: Behind it is gleaming the Fire of the Wrath of God: I cry against Thee in the name of Elohim Gibor: Open unto me.

that appetite for the Unobtainable. D. one may suit one. Between the grades 4°=7° and 5°=6° seven months had to elapse. and during this time we find P. to the many the Postern. F. and failure that of success. Travelling in the Spirit Vision and Rising on the Planes. are in most cases fruitful in result. for. if he do so. official head of the Order of the Golden Dawn. Yet that they can accomplish more than this is also certain: to a few they have unlocked the Portal. or rather two phases of one method. these. and not trust to his own intuitions in an unknown land. C. which ever since the previous autumn had engaged his attention. busily travelling the British Isles searching for a suitable house wherein to perform the Operation of Abramelin the Mage. and very seldom does supreme illumination follow. and Obsession may take the place of Illumination. it is generally but a slight step forward. which will carry him over many a gloomy mood. nevertheless it must be pointed out here that though these two methods. the student attaining to just that hunger for the Beyond. but in all cases it is best that the student should place himself under the guidance of one who has actually travelled. But he was still bent on carrying out the Operation of Abramelin. However. Thus it came about that in 333 . he will almost of a certainty be led astray.THE TEMPLE OF SOLOMON THE KING Like all other methods. are only to be judged by their success. many a whispering of the impossibility of his task. and another another. as appetisers they are excellent. 7°=4°. It is impossible to lay down a single task for each individual. and journeyed to and fro all over the country endeavouring to discover a suitable dwelling for the necessary Retirement. In the month of May he had met D.

in an ancient manor-house. a tumbled chaos of lake and mountain. will appear in Nos. of THE EQUINOX.THE EQUINOX October of this year we find him settled in a remote and desolate district. making all necessary arrangements for this great operation in Ceremonial Magic.] 334 . and IV. [The continuation of Book II. III.



6° = 5° Imperator N. continued .A∴ A∴ Publication in Class B Issued by Order : D.S. 5° = 6° Cancellarius Book II.D.S.V.S.F. 7° = 4° Præmonstrator O.

we must return to our first point. Christian or Jew. by somewhat retracing our footsteps. Nature. namely—the meaning and value of Ceremonial Magic. Western or Eastern. however. in the autumn of 1899. disclose to the reader the various methods and workings P. commenced by P. but there still remain to be shown the Ceremonial methods he adopted. strenuously applying himself to the various branches of secret knowledge that his initiations in the Order of the Golden Dawn had disclosed to him. Zeus. Christ. Heaven. Up to the present we have only dealt with these initiations. For over a year now he had been living perdu in the heart of London. has in common with all other methods. it is first necessary that we should briefly explaion the meaning and value of Ceremonial Magic. Spirit. as a means to attainment. Ceremonial Magic. and Rising on the Planes. or whether he name the goal of his attainment God. one supreme object in view—identification with the Godhead. 135 . and it matters not if the Aspirant be Theist or Atheist. Pantheist or Autotheist.THE SORCERER BEFORE we can discuss the Operation of the Sacred Magic of Abramelin. and his methods of Travelling in the Spirit Vision. and secondly. before we enter upon these. had undertaken before he set out to accomplish this supreme one. Matter.

willingly or unwillingly. the same perfection. “I will attain!” and leave nothing undone that may help him to accomplish this attainment. Then all roads lead to the same goal?—Certainly. work. he is but a human derelict. Then. all are of the same length. The traveller who would walk to Rome must use his own legs—his WILL to arrive there. or equally safe. Asgard. so long as he has a goal in view. As with the traveller. and the maps of the countries he has to journey through. only to be exceeded in his folly by such as try all roads in turn and arrive by none.THE EQUINOX Reason. Without a goal he is but a human ship without port or destination. eventually to sink beneath the black waters of madness and death. are strenuously or slothfully. he must commence his journey with the cry. and all means to its 136 . rudderless and mastless. but should he discard as useless the advice of such as know the way and have been there. Follow the road to that goal. By contemplating the Great Work. subdue all difficulties. “All roads are equally good?” Our answer is. No-Thing or No-God. tossed hither and thither by the billows of lunacy. progressing slowly or speedily towards some goal that we have set up as an ideal before us. say you. one and all of us. WILL to attain. when the last has been vanquished. Nirvana. and a goal he is striving to attain. Thus we find that outside the asylum. we shall find that that “some goal” is in truth THE GOAL. he is but a fool. “Certainly not!” For it does not follow that because all roads lead to Rome. and. consciously or unconsciously. we. and that the road upon which we set out was but a little capillary leading by vein and artery to the very Heart of Unity itself. and without striving. so also with the Aspirant.

but the ideas of dreaming children cradled in the abyss of a drowsy understanding? To the blind worm. and stars. he MUST succeed if he WILL to do so. if you act with daring and courage. chaste and sober use. and be thou cast into the sea. The sun has stood still upon Gibeon and the moon in the valley of Ajalon. appears as a fabulous land of wonder and miracle. and moons. it matters very little whether the Aspirant. a will that will beget a Sorcery within the cry.” And. So we see. whatever we write: “Be not satisfied with what we tell you.THE TEMPLE OF SOLOMON THE KING attainment.” For the land into which you enter is a land which. for as Levi says: “The intelligence which denies. such exercises of Will and Imagination. when she is shaken by a mighty wind. it shall be done. and act for yourself. since it is asserting its liberty. little by little from the Knowledge he has obtained will he learn to extract that subtle Understanding which will enable him to construct such symbols of strength. even as a fig-tree casteth her untimely figs. cry “Yea” or “Nay. that by their balanced. the which may not yet again be performed by him. there is no miracle of the Imagination. the sun is as the fluttering of warm wings in the outer 137 . Yet we say to you that there is no wonder imagined in the mind of man that man is not capable of performing. so that “if we say unto this mountain. which has been performed by man. such appliances of power.” Let us now inquire what this liberty is. invariably affirms something. What are suns. be thou removed. and the stars of heaven have fallen unto the earth. you will indeed outstep the normal powers of life and become a strong man amongst strong men. but above all.” so long as he do so with a will. truly the Seer. to the common eye.

and the rapture which girds the hearts of men like a circle of pure emerald light. and snigger in their halls of pleasure at a dancer clothed in 138 . as we differ from the earthworm. and the five may become ten. Apollonius. and churches of brick and stone the mysteries of the forests and the mountains. yet not the wisest knows how a blade of grass sprouts from the black earth. and the brilliance of your knowledge blind the eyes of the owls that are men. or how it is that the black earth is changed into the green leaves and all the wonders of the woods. as spheres of earth's familiar elements and many hundred million miles away. And to the man of ten thousand years hence—who knows? And to him a hundred million years after that—who cares! Senses may come and go. and idols replace the gods. and then know to keep silence. to the savage. lest like Lucifer you fall. seeing and understanding. and an hundred hundred million in the twinkling of an eye. The great seeming miracles of life pass by unheeded. spring a great darkness. Nay! for Time will burst as a bubble between your lips. Flamel or Lully. so that the beings of that last far-off twilight may differ from us. as welcome ball of fire. and from a great light. Birth and Generation are but the sorry jests of fools. and the glittering eyes of the beasts of night: to us.THE EQUINOX darkness. and you will become as great as. and the stars are not. and even greater than. and. and ye shall leap past a million years. But enough—Become the Changless One. Yet the multitude trample the flowers of the fields under their feet. and the weeds in the depths of the sea. Space will melt as a bead of sweat upon your brow and vanish! Dare to will and will to know. and the image survive and the imagination vanish. and the ten twenty.

and builds. in the tangled web of the winds. either superior to all passions or beyond them through ecstasy or frenzy. Everywhere there is loveliness—in the poppy and in the dunghill upon which it blows. For him the glades of the forests laugh with joy. the magician can only exercise omnipotence in inverse proportion to his material interest. we must either be abstracted by wisdom or exalted by madness. Therefore let us once and for all thunder forth: There are no miracles for those who wake. and talk about the supernatural. and flame-shod he speeds over earth and water. that City wherein no one dreams. and all the other superficial superfluities of superannuated supernumeraries. the superhuman. some thought-reading buffoon. the superterestrial. and where even awakenment ceases to be. and so do the gutters of our slums. miracles are for the dreamers. by a providential or fatal law. the supernormal. because they are nearer seeing the mysteries of Creation than they are in the smugness of their own stuffy back parlours. Miracles are but the clouds that cloak the dreamy eyes of ignorant men. whilst all the time he is at the old game of picking their greasy pockets. But in order to work miracles we must be outside the ordinary conditions of humanity. All is beautiful. the alchemist makes so much the more gold as he is the more resigned to privations. Such is the first and most indispensable preparation of the operator. Beauty alone exists for the Adept. and wonders are as bottled bull’s-eyes in a bun-shop for penniless children. Hence. in the palace of marble and in the huts of sunbaked mud which squat without its walls. and gape in wonder at some stage trickster. as if this poor juggler were some kind of magician who could enter their thick skulls and steal their sorry thoughts.THE TEMPLE OF SOLOMON THE KING frilled nudity. and the more esteems that poverty which protects the secrets of the magnum 139 . through fire and air.

and proof against all contractions and all difficulties. sober and chaste. Ye. but one path. The circle having been opened out. This is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. 192. or a square. and God permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. if finite or infinite at all. but which in truth is also a line of infinite shortness in that of the Magus. and must not look back.THE EQUINOX opus. To the right the goal is all things. Wherever the Aspirant strikes it. and inaccessible to any kind of prejudice or terror.” as sayeth Zoroaster. disinterested. if he travels at all. who seek in science a means to satisfy your passions. impenetrable. to the left the goal is nothing. 140 . the myth of Genesis is eternally true. pause in this fatal way. the line will be a triangle. but one goal. from the line can any curve be fashioned. The magus must hence be impassible. there he will find a path leading to the right and another leading to the left. Levi. lest he be turned into a pillar of salt. The first and most important of magical operations is the attainment of this rare pre-eminence. and if the Magus wills it. He must be without bodily defects. a line of infinite length in the mind of the Neophyte. for he has learnt what is meant by the mystery: “A straight line is the circumference of a circle whose radius in infinity”. “For thy vessel the Beasts of the Earth shall inhabit. Yet the paths are not two paths. therefore. “Doctrine and Ritual of Magic. you will find nothing but madness or death. Only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. and the goals are not two goals.* The via mystica leading to this pre-eminence may aptly be compared to a circle. The Aspirant upon entering the circle must travel by the one or the other.” p. and become the habitation of the spirits of Earth. or a circle. The Magus travels by both simultaneously. and at his word it will * E.

O seeker. and in which the single Eye alone can see the throbbing heart.THE TEMPLE OF SOLOMON THE KING flash before him as a pentagram or a hexagram. The destruction of all things. when mystically he has discovered that the goal is the starting-point. so that the adytum of its centre becomes as an arch in its outer wall. then indeed will he be worthy of the name of Magus. Exaltation by wisdom. by the breaking of the dawn. some even IAO the God of the sounding name. gradually. In the first we awake from the dream of illusion by a blinding light being flashed across our eyes. The attainment of all things. but in truth. And as we have seen the path of union with god or goal is twofold: I. it is Thy-SELF — this higher dimension in which the inner becomes the outer. Thus shall the Aspirant learn to create suns and moon. Master of the entangled skein of veins. And whichever way we travel to right or to left the method is also twofold. and all the hosts of heaven out of unity. or the twofold in one: I. In the first the light of knowledge. Let us for example’s sake call this attainment by the common name of God (SELF as opposed to self). But first he must travel the circumference of the circle. may 141 . and. The keystone to this arch some have called God. II. some Brahma. Exaltation by madness. some Allah. in the second. some Zeus. or perchance as an eleven-pointed star. though but comparable to the whole of Knowledge as a candle-flame to the sun. and where he entered that circle there also will it break and open out. II.

Like children of joy we rise from our beds and dance through the dewy fields. for it is generally the illumination of the weak. he is dashed against the walls of the arena. but on account of their weakness—the enemy not considering they are worth power and shot. unable to hold them back. and. first its gentle warmth. from the humdrum into the ecstatic. by their swords will they rule. and whose sceptres are sharp swords of glittering steel. and lead us through the morning to the noontide of day. Of a truth. and by their swords will they attain. and when they once have attained. and reign. and from warriors become as helmèd kings whose crowns are of iron. The feeble often gain the little success they do gain in life. 142 . but on account of his weakness he is often carried past the winning-post by the steeds that have given him the victory. sometimes the weak charioteer wins the race. The first is as a sudden bounding beyond darkness into light. is ever ready to race again. and then its tender rays awake us. But the strong gain their lives in fight and victory. the second a steady march beyond the passionate West into the land of everlasting Dawn. Concerning the first we have little to say. * The greater our ignorance the more intense appears the illumination. and a prey to the wild dreams of the night. whilst the strong man passing the judges turns his chariot round and receives the crown of victory. the sword is their warrant to live.THE EQUINOX be so sudden that blindness follows the first illumination. or if not that. not through their attempts to struggle. and chase the awakening butterflies from the blushing flowers—ecstasy is ours.* In the second. though the light be as the sun of knowledge itself. whilst the weak still remain as slaves.

the door of which as we have seen contains two locks. The labours of Hercules are a good example of the labours the Aspirant. and you are in possession of all the engines suitable to this Promethean struggle—at one and the same time scale the bastions and undermine the ramparts. And where the strong have trod the weak may dare to follow. nor is this the place. Either pile up the imagination with image upon image until the very kingdom of God is taken by assault. illusions and delusions must be expected. must expect. In either case the end is the same—the city is taken. who would be an Adept. those beneath leap up. and the city falls as an arrow from a bow that breaks in twain in the hand. so that as those above leap down. This path must necessarily be a difficult one. temptations and defeats encountered with equanimity. to enter into the twelve mystic works of this man who became a God. However. and so 143 . one turning to the right and the other to the left. Yet let us at least note three points— that the tenth labour was to slay Geryon. or withdrawn one symbol after another until the walls are undermined and the “cloud-capped towers” come tumbling to the ground. and your army is filled with warlike men. that the eleventh was to obtain apples from the garden of the Hesperides. and that the last was to bring upon earth the three-headed dog Cerberus. Or perchance if you are a great Captain. where lived the three daughters of Hesperus. there is not space here. and fears and terrors passed by without trembling. eventually waged. or rather two bolts in one lock. yet we shall see that this is the warfare that P.THE TEMPLE OF SOLOMON THE KING To learn how to WILL is the key to the kingdom. the three-headed and three-bodied monster of Gades. Such warfare is only for the great—the greatest.

but rather wash them yourself if needful. and all our energies must be focused upon it. Similar is the Adept’s last labour.B. a man who would be strong must worship strength and understand weakness. it is an arcanum. “But how act?” Rise daily at the same hour. and that early. never wear dirty clothes. * N. in the name of science. then silence every desire which is foreign to the fulfilment of the Great Work. set to work and never leave off.† Levi here places belief as a crown upon the brow of work. “What! By bathing daily in a spring. exercises and operations of the most trivial nature must be observed. To attain to this Ecstasy. “How can I make use of an arcanum which I fail to understand?" Believe and act. and you desire to make gold. even in the remotest manner. appertain to the one idea.—the Shin is composed of three Yodhs. One idea must possess us. until the earth be leavened and the two eyes become one. then act. “It is a mockery!” No. You are a beggar. A man who would be rich must worship wealth and understand poverty. all the treasures of Flamel and Raymond Lully. he must become saturated with the reflections of Kether in Malkuth. bathe at a spring before daybreak. that you may be better able to bear those which come without seeking.THE EQUINOX unguard the gates of Hades. you will understand later. He must indeed build up his tower stone upon stone until the summit vanish amongst the stars. and he is lost in a land which lies beyond the flames of day and the shadows of night. 194. I promise you. to destroy the terrors of hell and to bring upon earth the Supernal triad and formulate the c* in h w c h y.” pp. and its value is 300. “What is the first thing to do?” Believe in your power. if they. 195. accustom yourself to voluntary privations. † “Doctrine and Ritual of Magic. I shall make gold?” You will work in order to make it. and so also a man who would be God must worship deity and understand devilry: that is. and in all seasons. 144 .

let alone carry. in a way. In other words. but surely after a little while the most ignorant will be able to discriminate. when he has learnt all the text-books can teach and all the master can tell him. The base must be well established. regular. so will his love of Truth enable him to turn even the evil counsels of a knave to his advantage. * Instructor. and the one desire be realised so that it engulf the rest? To this question we must answer as we have answered elsewhere — “only by a one-pointedness of the senses”—until the five-sided polygon become pyramidal and vanish in a point. if the pupil be a true Seeker. but why should he waste his time? why not instead seek a master? Certainly. To the ordinary Aspirant a Guru* is necessary. This indeed is a danger. the five senses must be strong and healthy and without disease. yet to the ordinary individual this belief is as a heavy load which he cannot even lift. right. To return. how can these multiform desires be silenced.THE TEMPLE OF SOLOMON THE KING He is. for as the base so the summit. and the only danger to the uninitiate is that he may place his trust in a charlatan instead of in an adept. but up to this point he must place his faith in some one. he must strike out for himself. A blind man will not be able to equilibrate the sense of sight. though administered by an unworthy priest. And. it matters little in the end. An unhealthy man is unfitted to perform a magical operation. Undoubtedly. and of even surface. as a blind man can between day and night. For as the sacrament is efficacious. and an hysterical man will probably end in the Qliphoth or Bedlam. 145 . act how he will. if a boy worried long enough over a text-book on trigonometry he would eventually appreciate the theory and practice of logarithms.

so that he may build up a mighty mound. robes. he must become a "magnet" to attract the desired thing. and without thinking of it.THE EQUINOX or a deaf man the sense of hearing. Crowley} to deny the objective reality of all “magical” phenomena. perfumes. placing pantacle upon pantacle. ideas. and a thousand other symbols of things. nothing in the priest of Hermes has the right to remain idle. That is to say. savours for the palate. if far better than a mental weakness in that sense. in a word. and must fulfil words by deeds.” p. if they are illusions. talismans.* This seems clear enough. if this is ever actually the case. however. magic squares and astrological charts. such at least is the dictum of Western Ceremonial Magic. like a man who can both see and hear. the operator. daggers. will must be determined by words. the complete loss of one sense. and safeguarding his one idea by means of swords. but more clearly still is this allimportant point explained by Mr. all reflecting the one idea. and when he shall be sufficiently magnetic. the magical idea must be rendered into light for the eyes. rings. Aleister Crowley in his preface to his edition of “The Book of the Goetia of Solomon the King”: I am not concerned [writes Mr. 146 . 196. All faculties and all senses should share in the work. intelligence must be formulated by signs and summed by characters or pantacles. crowns. perfumes for the sense of smell. they are at least as real as many un* “Doctrine and Ritual of Magic. and states. And so we find the magician placing stone upon stone in the construction of his Temple. harmony for the ears. objects for the touch. wands. All senses and faculties must share in the work. he must be convinced that the thing will come of itself. suffumigations. and from it eventually leap over the great wall which stands before him as a partition between two worlds. must realise in his whole life what he wishes to realise in the world without him.

even to ecstasy on the one hand. his conversation. Now. and so on. every expert in psychology. The combination of all these and reflection on their significance. (2) Sound. The Invocations. Herein then consists the reality of the operations and effects of ceremonial magic. and death or madness on the other. and attract all desires to himself until there is nothing outside of * “Goetia. in the class of “phenomena dependent on brain-changes. These unusual impressions (1-5) produce unusual brain-changes. The projection back into the phenomenal world is therefore unusual. will answer. (5) Touch. that all sense-impressions are dependent on changes in the brain. &c. the appearance of the spirit. triangle. square. (4) Taste. lamps."” * * * * * * This being true for the ordinary Universe. What is the cause of my illusion of seeing a spirit in the triangle of Art? Every smatterer. The Sacraments. hence their summary (6) is of unusual kind. however. (6) Mind. The circle. if we follow Herbert Spencer. and I conceive that the apology is ample. implements. &c. which are after all sense-impressions as much as “realities” are. so far as the "effects" refer only to those phenomena which appear to the magician himself. “that cause lies in your brain. (3) Smell. As under (1). The Perfumes. and. possible shocks from imprudence. this fact is our base."” Magical phenomena.” pp. they are at least evidence of some cause. since they are willed. robes. we must include illusions. come under a special sub-class. 1-3. These consist of: (1) Sight. and their cause is the series of “real” phenomena called the operations of Ceremonial Magic.THE TEMPLE OF SOLOMON THE KING questioned facts of daily life. 147 .* Thus we see that the Aspirant must become a magnet. vessels. The circle.

earth into gold. and whichever way you turn. and the magical operation becomes purely a mental one. so to speak. The Western Magician wills to turn darkness into light. in both the Western and Eastern systems. equilibrium is both the method and the result. A good advertiser so places his advertisement that wherever you go. vice into virtue. More crudely this is the whole principle of advertising. undermining his consciousness. instead. on the inhalation and exhalation of the breath. First he sets to work to clean the room out. therefore all around him must be pure. you see the name of the article he is booming. ever to hold before his memory the one essential idea. the power of turning his will as a mental eye upon himself. The will of a magician may be compared to a lamp burning in a dark and dirty room. or repel all things. and so it is that we do not find him building up. In the East the five senses are treated in their unity. and then anther to reflect 148 . to be “Keating’s Insect Powder. upon an idea or a sensation. He sets out to purify. a lotus.. However. The Yogi abandons the constructive method. or again. in a more abstract manner. until there is nothing left to repel.g. is concentrated on itself by the aid of a reflective point—the tip of the nose. his instrument being a purely introspective one. The will. e. If it happens. so that directly a flea is seen or mentioned “Keating’s” spontaneously flashes across your thoughts. but.” the very name becomes part of you. then he places a brightly polished mirror along one wall to reflect one sense. and finally seeing himself as HimSELF. the umbilicus. and in many respects a more rational and less emotional one.THE EQUINOX him left to attract.

needs so great a power of endurance that. and so on. the mere fact of sitting still and mediating on one idea and slaying all other ideas one after the other. behind or before. Eliphas Levi gives us the following case: 149 . and often costly. Magic. the strain brought to bear on a Ceremonial Magician is equally colossal. and contents himself in turning the wick lower and lower until the room is one perfect darkness and nothing else can be seen or even recognised beyond SELF. that he can see but one great flame which obscures everything else. like gambling. and then constantly seeing them sprout up hundred-headed like the Hydra. The Yogi on the other hand dispenses with the mirrors. it will be found that the energy expended is the same in both. up or down. has its chances. few reach the goal. until. it must be remembered that the dabbler in Ceremonial Magic or Yoga is but heaping up evil against himself. and ultimately so dazzling become the innumerable reflections. whichever way he look. However. there he sees his will shining. Again. just as the dabbler on the Stock Exchange is. without “will to work” chances are always against him who puts his trust in them alone. to right or left. And so it came about that a combination of both the above systems was ultimately adopted by P. one practice none must neglect. Concentration is a terrific labour. though many undertake the task. however. By those who have passed along both these mystic paths. and in these bustling days the necessary seclusion is most difficult to obtain. but in the former as in the latter. who are unworthy to attempt it—the practice of Sceptical selection. There is. except the weakest.THE TEMPLE OF SOLOMON THE KING another.

and where its teeth are turned aside. Ignatius again and again. 150 . you deceive yourself now in thinking that you are a Voltairean. without allowing yourself to be discouraged. Eddy. and as he does so. Now that we have finished our short disquisition upon the Methods of Western Magic. Ignatius. You tell me you are a Voltairean. Similarly must he apply the serpent to St. and out of the combination of the strongest links of both their armours fashion for himself so invulnerable a coat of mail that none can pierce it. But the intellectual knight must not behave like a Christian footpad. Thus. but I am a Voltairean. This is the whole of Philosophic Scientific Illuminism. those links must be kept. instead of burying one's reason in the sands of faith. Perform the exercises of St. those links must be discarded. but at the same time seems the most powerful and desirable. say ‘I will. What would I not give to have faith!” I replied: “Say ‘I would' no longer. and you will gain the faith of a Jesuit. one should rise like a phoenix of enlightenment out of the ashes of both Freethought and Dogma.” p. is certainly one way of getting rid of Voltaire.”* Now all this may be good enough for Mrs. 195 . like an ostrich. and of all the various presentations of faith that of the Jesuits is most repugnant to you. he must trap Voltaire in his own arguments by absorbing the whole of Voltaire—eighty volumes and more—until there is no Voltaire left. let us once again * “Doctrine and Ritual of Magic.THE EQUINOX One day a person said to me: “I would that I could be a fervent Catholic. To borrow a sword from one of Voltaire's antagonists. and should you then have the simplicity to ascribe it to a miracle. apply to each link of Voltaire's armour the fangs of the Pyrrhonic Serpent. and to thrust it through his back when he is not looking. The result is infallible. and where that serpent bites through the links.’ and I promise you that you will believe.

and Alchemical processes.” of the Order of the Golden Dawn. became acquainted with a certain Frater. These five books show how the 0°=0° Ritual may be used as a magical formula. the details of which are dealt with in a manuscript entitled “Z. I. whereon is engraved the sigil of the spirit to be invoked.THE TEMPLE OF SOLOMON THE KING turn to Frater P. the workings of Practical Evocations. the Consecrations and uses of Talismans.2. The Hierophant’s lamen is on the back of a pentacle. Divination.A. . The Names and Formulae to be employed.. which is divided into five books. Invisibility. each under one of the letters of the name h w c h y. The Magical Circle. as already mentioned. B. E. At once a great friendship sprang up between these two. They are as follow: y BOOK I PRACTICAL EVOCATION A. and his scarlet robe. employed in the places proper allotted to them. During this period P. &c. learnt what may be termed the alphabet of Ceremonial Magic—namely. The construction of the circle and the placing of all the symbols. a magician of remarkable powers. by name. Transformations.. and seen how he applied them to his own labours. wearing the great lamen of the Hierophant. D. 151 . The Magician. so as to represent the interior of the G∴ D∴ Temple in the “Enterer”: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. C. The symbol of the whole evocation. and for over a year and a half they worked secretly in London at various magical and scientific experiments. Spiritual Development. Shortly after becoming a member of the Order of the Golden Dawn. P.

and turning towards the quarter from which the Spirit will come. at the point corresponding to the West. The name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle. and in his right the sword of Art erect. Announcement aloud that all is prepared for the commencement of the actual evocation. The Consecration. I. holding in his left hand the veiled sigil. and the Magician then employs the oration of the Hierophant from the throne of the East. and commences the evocation of the Spirit. at the same time stamping thrice upon the ground with his right foot. This being an exorcism of the Spirit unto visible appearance. at the edge of the circle. in proper colours. But if the Nature of the Spirit be evil. At the conclusion of this exorcism. This is pronounced standing in the centre of the circle. Then let him raise on high his arms to their utmost stretch. summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the Spirit SHALL be evoked by the ceremony. as follows: “The Voice 152 . modifying it slightly. J. representing the candidate. raises in his right hand the magical implement employed (usually the sword of Art) erect. G.THE EQUINOX F. and shrouded in black. H. naming the Spirit or Spirits which it is desired to evoke. Pentacle formed by the concentric bands. and faces West irrespective of the particular quarter of the Spirit. or Baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. which would be dangerous. If it be a good Spirit the sigil is now to be placed within the white triangle. and the Magician shall be careful to keep the point of the magic Sword upon the centre of the sigil. worn for the time being. The veiled sigil is now to be placed at the foot of the altar. This form being assumed. thus bringing into action a blind force. then let him assume the form of an angel belonging unto the same class of operation. name and sigil therein. then let him pronounce aloud. Announcement aloud of the object of the working. The Magician then calls aloud the name of the spirit. taking the covered sigil in his left hand. K. let him smite it thrice with the flat blade of the Magic Sword. The veiled and covered sigil is then to be placed in the Northern part of the Hall. The Magician places his left hand upon it. with a firm and solemn voice. a convenient and potent oration and Exorcism of the Spirit unto visible appearance. The invocation of the Higher Powers. but only to formulate a species of Mask. The Magician stands in the place of the Hierophant during the obligation. Now let the Magician imagine himself as clothed outwardly with the semblance of the form of the Spirit to be evoked: and in this let him be careful not to identify himself with the Spirit. is to be bound thrice with a cord. to be further directed or differentiated in the process of the ceremony. And if he know not the symbolic form of the Spirit. then the sigil must be placed without and to the West of the white triangle.

He then re-covers sigil and passes on to the altar laying it thereon as before shown. so pass thou on unto the cubical altar of the Universe. and says: “By all the Names. appear thou therefore without fear before me. and circumambulates the magic circle once. twice consecrate. assumes the mask of the Spirit-Form. then passes to the South and halts. The Magician now moves to the West of the magical circle. repeats the oration of the Kerux. there cometh the knowledge of the Light. He then passes to the East of the Altar holding the sigil and sword as explained. saying: “Creature of . Then takes it in his hand. smites sigil with Lotus Wand and says: “Thou canst not pass from concealment unto manifestation save by virtue of the name hwhy . and the Darkness.” P. O."” M.THE TEMPLE OF SOLOMON THE KING of the Exorcism said unto me. and again consecrates it with water and with fire. let me shroud myself in darkness. I am he whose Name is ‘Darkness’: I am the Great One of the paths of the shades. Before all things are the Chaos. however. using and reiterating all the Divine angelic and magical names appropriate to this end. from that conjuration. takes up sigil in left hand. . holds the magical sword erect above it. and Lotus Wand in right. sigilla. and the Gates of the Land of Night. . Then doth he rehearse a most potent conjuration and invocation of that Spirit unto visible appearance. faces S.” Then the Mystic words. powers. removes the veil entirely (leaving it yet corded). N. He stands (having lain his sigil on the ground) between it and the West..W. Operations in L repeated at the North. without. for I am the wielder of the forces of the Balance. Thou hast known me now. the pommel immediately above the centre thereof. seals. long hast thou dwelt in Darkness." He then replaces it on the altar. . Magician then passes to the East. The Magician now elevates the covered sigil towards Heaven. lineal figures. I am that Light which riseth in the Darkness! I am the Exorcist in the midst of the exorcism.” &c. He then smites it once with the flat blade of this sword. so pass thou on!” He then reveils the sigil. holds the sigil in his left hand and the Sword in his right. for I am he in whom fear is not! Thou hast known me. 153 . and rites already rehearsed.W. . I conjure Thee thus unto visible appearance. neither omitting the signs. signatures and the like. crying in a loud voice: “Creature of . clear and firm voice: "Thou canst not pass from concealment unto manifestation. entirely removing it. I am the Exorcist in the midst of the exorcism. saying in a loud. save by virtue of the Name \yhla. Q. thou mayest approach the Gate of the West. and again astrally masks himself with the Form of the Spirit: and for the first time partially opens the covering. After the formless and the void and the Darkness. L. Processes in M are repeated in the N. peradventure thus may I manifest myself in Light. The Magician takes up the sigil in his left hand. quit the Night and seek the Day. The Magician then proclaims aloud that the Mystic Circumambulation will take place. appear thou therefore in harmonious form before me. facing westward.

standing in the place of the Hierophant.) Now so soon as the Magician shall see the visible manifestation of that spirit's presence. stands to the East of the Altar and faces West. in accordance with the sacred rites. as is probable. So let the Master of Evocations replace the sigil upon the altar. &c. when he protects himself from the reflex of the current by the sign of silence. He then places the sigil between the pillars. holding the freed sigil in his left hand. holding the sword as usual. and should be able to speak with a direct voice (if consonant with his nature). and thus doing let him repeat a humble prayer unto the Great Gods of Heaven to grant unto him the force necessary correctly to complete that evocation. and repeat the former processes. . 154 . . then might that Spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point. within the circle at the quarter where the Spirit appears. the operator be naturally inclined unto evocation. He shall then rehearse a long conjuration to the powers and Spirits immediately superior unto that one which he seeks to invoke: that they shall force him to manifest himself unto visible appearance. when assuredly that Spirit will begin to manifest. .THE EQUINOX R. each time ending with a new projection of will in the sign of the Enterer. he smites it with the flat blade of his sword. He now looks towards the Quarter that the Spirit is to appear in. But if at the third time of repetition he appeareth not. I do invoke upon thee the power of perfect manifestation unto visible appearance!"” He then circumambulates the circle thrice. That Spirit should now become fully and clearly visible. Thus he continueth until such time as he shall perceive his will-power to be weakening. let the Magician repeat the Conjuration of the Superiors of the Spirit. If he be not thus faintly visible. and should rehearse and reiterate the Divine and other names consonant with the working. and then drops his hands. whether he be there or no. from the place of the Throne of the East. The Magician then proclaims aloud that the Spirit N hath been duly and properly evoked. then be it known that there is an error in the working. he shall quit the station of the Hierophant and consecrate afresh with Water and with Fire the Sigil of the evoked Spirit. T. And this conjuration may be repeated thrice. He is then to take back the Sigil to between the Pillars. holding the sigil in his "right" hand. and fixing his attention thereon. . but in a misty and ill-defined form. SO SHALT THOU become manifest from concealment unto manifestation. and.” He then takes up sigil. having previously placed the sigil on the ground. S. The Magician. himself at the East facing West. (But if. now reads a potent invocation of the Spirit unto visible appearance. exclaiming: “By and in the Names of . Now doth the Master of the Evocation remove from the sigil the restricting cord. Saith the Magician: “As the Light hidden in the Darkness can manifest therefrom. . but turning towards the place of the Spirit. Then in the sign of the Enterer doth he direct the whole current of his will upon the sigil. This invocation should be of some length. and he should now see the first signs of his visible manifestation.

then let him stop at that point. then shall the Magician compel him by forces contrary unto his nature. But he must allow a few minutes for the Spirit to dematerialise the body in which he hath manifested. and that without the actual intention of the Spirit to harm. 2. &c. And if he will not go. and the * See “Liber O. he would probably endeavour to do so. the preparation of the operation. The Master of Evocations now addresses a conjuration unto the spirit evoked. In Telesmata. In natural phenomena. and perform the lesser Banishing rituals both of the Pentagram and Hexagram. and that he fail not to perform that which he hath been commanded.. The Magical Operator. recite a Licence to depart or banishing formula. seeing that in some cases and with some constitutions there may be danger arising from the astral conditions and currents established. and writes down any of the answers that may be advisable. V. till the Spirit be quite vanished.* Thus only may he in comparative safety quit the circle. No. or the place. D. if of a low nature. i. for he will become less and less material by degrees. The Material Basis E. But if it be actually necessary to interrupt the process. the selection of the matter to form a Telesama. He then dismisses that Spirit by any suitable form such as those used in the four higher grades in the Outer. Therefore. or afterwards. The place where the operation is done.THE TEMPLE OF SOLOMON THE KING U. And note well that the Magician (or his companions if he have any) shall never quit the circle during the process of Evocations. h BOOK II CONSECRATION OF TALISMANS PRODUCTION OF NATURAL PHENOMENA A. The forces of Nature employed and attracted. vol. 155 . The Magician now addresses and Invocation unto the Lords of the Plane of the Spirit to compel him to perform that which the Magician shall demand of him. The Magician carefully formulates his demands. the formation of the circle. binding him to hurt or injure naught connected with him.. the preparation and arrangment of the place: The forming of the body of the Telesma.” THE EQUINOX. although. or his assistants. before the commencement of the Evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle. B. and that he deceive in nothing. W. veil and re-cord the sigil if it have been unbound or uncovered. C. The Telesma. questions.

&c. and pronounces a similar speach to that in this M Section of Evocations. Placing the Telesma or Material Basis at the foot of the altar. being treated as the Sigil of the Spirit. This being done he replaces the veil.THE EQUINOX selection of the material basis. Then raise in the left hand (holding erect and aloft the Sword in the right).. smites it once with Sword. The Telesma or Material Basis is to be placed towards the North. with the appropriate magical implement. except that in the prayer “to visible appearance” is changed into: “to render irresistible this Telesma. The purpose of the operation and the effect intended to be produced is then to be rehearsed in a loud and clear voice.W. H. smite it thrice with the flat blade of the sword of art. Now follow the performance of an Invocation to attract the desired current to the Telesma or Material Basis. solemnly asserting that it will be attained: and the reason thereof. N. He now passes to the West with Telesma in left hand.” &c.” or “to render manifest this natural phenomenon of . I. Operations of L repeated. describing in the air above the Telesma the lineal figures and sigils. twice consecrate. Similar to the P section on Invocations. partly unveils Telesma. The Telesma or Material Basis is now placed towards the West. save that instead of “appear in visible form. or its point upon the centre of the Telesma for evil. a pentacle. Place a good telesma or Material Basis within the triangle. naming aloud the purpose of the Telesma or operation. and the operator repeats the oration of the Hierophant to the candidate in the same form as given in the K section on Evocation. winding a cord thrice round the Telesma or Material Basis. J. .”. places it on the ground. a cup of Water. saying: !Creature of Talismans. M.” he says: “take on therefore manifestation before me. The Invocation of the highest Divine forces. L. Operations of M repeated in the North. He now takes up the Telesma or Material Basis. Then taking up the Telesma in the left hand. stamping thrice upon the Earth with the Right Foot. and duly consecrated with water and with fire. holding the sword erect in the right hand for a good purpose. 156 .: “take on therefore manifestation before me. faces S.” &c. . lifts it with his left hand and turns facing West. He then ordains the Mystic Circumambulation. P. Announcement aloud that all is prepared and in readiness either for the charging of the Telesma. &c. purifies and consecrates it afresh. covering the same with a black veil and initiating the blind force therein. bars. and an oration similar to that in section O on Evocation: Telesma...” &c. a flame of fire.! &c. substituting for: “appear thou therefore in visible form. But a bad Telesma should be placed to the West of same. carries it round the circle. or the like. O. state aloud the object to be attained. G. F. K. such as a piece of earth. or for the commencement of the operation to induce the natural phenomenon.

or the Natural Phenomena should definitely commence. The equation of the symbols in the sphere of sensation. . In the Telesma a flashing Light of Glory should be seen playing and flickering on the Telesma. it must be decharged. and after that shall be rinsed out with pure water. F. V. E. The operator now carefully formulates his demands. save that. as metal. instead of a Spirit appearing. . The guards of concealment. and in the case of Natural Phenomena it will usually be best to state what operation is required. He then circumambulates thrice. And the Material Basis should be preserved. B. C. and smiting it with the Sword proclaim: “By and in the name of . The shroud of Concealment. the Material Basis. holding the Telesma in his right hand. it shall be extinguished: or if a vial containing Air it shall be opened. let him take the Telesma or material Basis. stating what the Telesma is intended to do. This being accomplished. G. the consecration with water and fire so that their vapour may begin to form a basis for the shroud. And when it is time for it to cease. Similar to the U section for Evocations.” Follow the Mystic Words. save that in case of a Telesma.”. banished and thrown aside: or if a Flame of Fire. W. Formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body. Similar to this R section on Evocations. D. . U. I invoke upon thee the power of . S. c BOOK III PART A: INVISIBILITY A. if Water. Similar to what is laid down in the W section for Invocations. T. The astral light to be moulded into the Shroud. The Magician. no banishing ritual shall be performed. the Telesma should flash visibly. so as not to decharge it. The Invocation of the Higher the placing of a Barrier without the Astral Form: the clothing of the same with obscurity through the proper invocation. R. 157 . Similar to this T section for Evocation. is to be poured away: if Earth. remove the cord therefrom. . Similar to this Q section on Evocations. and in the Natural Phenomena a slight commencement of the Phenomenon should be waited for. wrapped in white linen or silk all the time that the phenomenon is intended to act. saying finally: “I conjure upon thee power and might irresistible. or what Natural Phenomenon he seeks to produce. ground to a powder and scattered abroad: if a hard substance.THE TEMPLE OF SOLOMON THE KING Q.

” &c. in readiness to concentrate around him the Shroud of Darkness and Mystery. and say: “Invisible I cannot pass by the Gate of the Invisible save by virtue of the name of ‘Darkness.THE EQUINOX H. and have said. face East. men may see not. Q. M. and say: “Darkness is my name. seeing me. and halt. let him.) J.” P.B. and say: “I have set my feet in the North." &c. and command the Mystic Circumambulation. though veiled in Darkness. ‘I will shroud myself in Mystery and in Concealment. “I receive thee as a covering and as a guard.. Repeat processes in M. may be made use of: the which is treated as is directed for Telesmata. but say: “I am Light shrouded in Darkness. and concealment: I am the Great One Invisible of the paths of the Shades. and holding the wand by the black end. I am the wielder of the forces of the Balance. Now move from between these pillars which thou hast formulated to the West. The beginning to formulate mentally a shroud of concealment about the operator. Operator stands in the place of the Hierophant at this stage: placing his left hand in the centre of the triangle. turning round thrice completely. for within me though unseen is the Magic of the Light!” N. I. Repeat processes in L. I am without fear.’ ” Then formulate forcibly about thee the shroud of Darkness. L. face East. suitable to the matter in hand. saying: “In the name of the Lord of the Universe. The affirmation aloud of the reason and object of the working.” 158 . remain standing. Now address the Shroud of Darkness thus: “Shroud of Concealment. —In this operation as in the two others under the dominion of c a pantacle or Telesma. O. so that I may become Invisible: so that. on the left the pillar of cloud: both reaching from darkness to the glory of the Heavens. “I conjure thee. formulating thyself as shrouded in Darkness: on the right hand the pillar of fire. describe a triple circle around him. Move round as usual to the South. Now concentrating mentally about thee the shroud of concealment pass to the West of the altar in the place of the Neophyte. that thou encirclest me. Announcement that all is ready for the commencement of the operation. but that they may see the thing that they see not. neither understand. The operator now recites an exorcism of a shroud of Darkness to surround him and render him invisible. and rehearse a conjuration by suitable names for the formulation of a shroud of Invisibility around and about thee.’ ” Then repeat the oration: “The voice of my Higher soul. O Shroud of Darkness and of Mystery. Now move to the North. and holding in his right the Lotus Wand by the black end. and comprehend not the thing that they behold! So mote it be!” K. (N. long hast thou dwelt concealed! quit the light. that thou mayest conceal me before men!” Then carefully formulate the shroud of concealment around thee and say.

Now rehearse an invocation of all the Divine Names of Binah.THE TEMPLE OF SOLOMON THE KING Then the Mystic Words. E. and then disintegrate that shroud by the use of a conjuration unto the forces of Binah. the thing may be almost done per nutum. S. Having obtained the desired effect. “Thus have I formulated unto myself this Shroud of Darkness and of Mystery. The Form to be taken. Still formulating the shroud say: “Before all magical manifestation cometh the knowledge of the Hidden Light. and then open the Shroud and come forth out of the midst thereof. W. Formulating clearly to the mind the form intended to be taken: the restriction 159 . and gone about invisible.” Then move to the Pillars and give the signs and steps. words. The Magician. (And be very careful not to lose self-control at this point. and the awakening of the same by its proper formulation. D. Therefore rehearse a conjuration as aforesaid. and thus wrapped up therein circumambulate the circle thrice. And after frequent rehearsals of this operation. With the Sign Enterer project now thy whole will in one great effort to realise thyself actually fading out and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually. PART M: TRANSFORMATIONS A. R.” U. gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee. Intensely formulating the shroud. lest any force seek to use it as a medium for an obsession.) But also at this point is there a certain Divine Extasis and an exaltation desirable: for herein is a sensation of an exalted strength. The Forces used to alter the Form. Again formulate the shroud as concealing thee and enveloping thee. stand at the East and proclaim. The equation of the symbolism of the sphere of sensation. But on no account must that shroud of awful Mystery be left without such disintegration. T. F. &c. G. seeing that it would speedily attract an occupant: which would become a terrible vampire preying upon him who had called it into being. to disintegrate and scatter the particles thereof. so as to disintegrate it. Invocation of the Higher: The definition of the form required as a delination of blind forces. but affirming that they shall again be readily attracted at thy command. B. as a concealment and a guard. it is requisite that thou shouldst conjure the forces of the Light to act against that Shroud of Darkness and Mystery. The Astral Form. that thou mayest retain the Shroud of Darkness under thy own proper control and guidance. V. Now state clearly to the shroud what it is thy desire to perform therewith. &c. C.

though not yet completely and wholly visible. and comprehend not the thing that they behold.” &c. let him say: “In the name of the Lord of the Universe. M. Announcement aloud that all is now ready for the operation of the transformation of the Astral body.” He then moves to the pillars and gives the signs. being very careful at the same time to invoke the Divine Light by the Rehearsal of the Mystic Words. let him formulate himself as standing between the vast pillars of Fire and of Cloud. Q. &c. into which I have elected to transform myself. endeavouring now to see it physically. but not before. endeavouring with the whole force of his will to feel himself actually and physically in the shape of the form desired. Pass to East of Altar. O form of . address the form “child of Earth... . this time endeavouring to render it physically visible. arrest it. and directing the flower over the head of the Form. purify it by water and incense. H. Still keeping himself in the form the Magician says: “Before all magical manifestation cometh the knowledge of the Divine Light. The Magician saith: “Pass towards the North shrouded in Darkness. L. Let him now repeat a powerful exorcism of the shape into which he desires to transform himself. the outline of the form enshrouding him. formulate it there standing between two great pillars of fire and cloud. 160 . by placing these elements on either side of the form. so that seeing me men may see the thing they see not. and then command the Mystic Circumambulation. .THE EQUINOX and definition of this as a clear form and the actual baptism by water and by fire with the mystic name of the adept. . Passing to the West and facing South-East formulate the form before thee. as if in a cloudy and misty manner. . I. The actual invocation aloud of the form desired to be assumed. &c. himself taking the place of the Hierophant.” K. When this occurs. formulating the form as near in the proportion of the neophyte as may be. then at the words “we receive thee. O. The statement of the desire of the operator and the reason thereof. holding his wand by the black end ready to commence the oration aloud. Remain at East of Altar. or other Eidolon. using the names. At this point he must see. Now bring the form round to the South. P. O form of . Then holding the wand by the black end.. R.. into which I have elected to transform myself. Same as L. belonging to the plane. Now address a solemn invocation and conjuration by Divine and other names appropriate to render the form fitting for the transformation thereunto. J. The Magician mentally places this form as nearly as circumstances will admit in the position of the Enterer. to formulate before you. most in harmony with the shape desired. he draws the form towards him so as to envelop him. repeat speeches of Hierophant and Hegemon.” &c. planet. Same as M. N. arise before me.” Then let him repeat the usual oration from the throne of the East.

H. let him thirdly formulate the shape which should now appear manifest.” 161 . which is projected to the East of the Altar. The Equilibration of the Symbols. &c. let him at once withdraw the projected astral. Let him now invoke all the superior names of the plane appropriate to the form. He states clearly to the form. and pronounce with his whole will the words: “So help me the Lord of the Universe and my own Higher Soul. He now again endeavours to formulate the form as if visibly enshrouding him. and turns. even to his own vision. D. and raises his astral right hand holding the presentment of his Lotus Wand by the white portion thereof. what he intends to do with it. T. and the closing of the material senses to awaken the spiritual. F. The Sephiroth. G. The Aspirant. holding astrally his own left hand with his astral left.) Now let the Aspirant concentrate all his intelligence in his body. kneels at the West of the Altar in the position of the candidate in the “Enterer.” U. employed. C. and raised in the air erect. lay the blade of his sword thrice on the Daäth point of his neck. J.THE TEMPLE OF SOLOMON THE KING S. then by the purification of his thoughts and desires. facing his body to the West. that he may retain it under his proper control and guidance. the limiting and controlling of the lower. save that the conjurations. The aspiration of the whole Natural Man towards the Higher Self. E. W. B. &c. V. he thrice circumambulates the place of working. The Invocation of the Higher.. and properly master himself before proceeding any further. or Natural Man. Attempting to make the Natural Man grasp the Higher by first limiting the extent to which mere intellect can help him herein. and as if enshrouding him. Similar to the W section of Invisibility. Let the Aspirant now slowly recite an oration unto the Gods and unto the Higher Self (as that of the Second Adept in the entering of the vault). I. but as if with his astral consciousness.—If at this point the Aspirant should feel a sensation of faintness coming on. The Aspirant affirms aloud his earnest prayer to obtain divine guidance. The Sphere of Sensation. and then let him proclaim aloud: “Thus have I formulated unto myself this transformation. are to be made to the appropriate plane of the Form instead of to Binah. PART C: SPIRITUAL DEVELOPMENT A. Standing at the East. (NOTE. and still astrally retaining the form. and a prayer for light and guidance through his Higher Self addressed to the Lord of the Universe. In doing this let him formulate himself as standing between the pillars of Fire and of Cloud.. The Augœides.” and at the same time astrally projects his consciousness to the East of the Altar.

and then unto the Severity thereof. And now doth the Aspirant's soul re-enter unto his gross form. So also doth he presently repeat the words of the Hierophant concerning the Lamp of the Kerux. led ever by the Angel torch-bearer. (NOTE. and so he meditates upon the Highest Godhead he can dream on. And so meditating doth he arise and lift to the heavens his hand. there let him halt and aspire with his whole will: First to the Mercy side of the Divine Ideal. as it appears unto me) so raises he his heart unto the highest Faith. And so he passes to the West of the Altar. N. and concentrating so his Will on the Glory. repeats alike the speeches of the Hiereus and Hegemon. raising his left hand open. And then let him imagine himself as standing between two great pillars of Fire and of Cloud. Then let him slowly mentally formulate before him the Eidolon of a Great Angelic torch-bearer: standing before him as if to lead and light his way. whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of Assiah. let the Aspirant circumambulate and pass to the South. After another circumambulation the Adept Aspirant halts at the South and repeats the meditations in L. the eyes lifted upwards. And he lets project his astral. Following it. and facing East solemnly repeat the Oration of the Hierophant. P. and his right hand holding the Sword of Art. K. to their full lengths above his head: the head thrown back. and so also passeth he by the East of the Altar unto between the Pillars.—And this can be beholden only by the Mental Vision: Yet owing unto the 162 . low murmurs he the Mystic Words of Power. and standing between them (or formulating them if they be not there. L. So let him then endeavour to behold before him in the Place of the Throne of the East a certain Light or Dim Glory which shapeth itself into a form. Q. as before endeavouring to project the speaking conscious self to the place of the Hierophant (in this case the Throne of the East). Then let him grope with his hands in the darkness of his ignorance: and in the “Enterer” sign invoke the power that it remove the darkness from his Spiritual Vision. and he draws in divine extasis of the glory ineffable which is in the Bornless Beyond. Now doth the Aspirant move unto the West. and his eyes. O. Then let the Aspirant pass unto the North. Thus standing let him aspire with his whole will towards his best and highest ideal of the Divine. M. faces South-West. but whose summits are lost in glorious light undying: penetrating unto the white Glory of the Throne of the Ancient of Days. and stand for a few moments in silence. or dream of. R. and his hopes. he repeats alike the words of the Hierophant and of the Hegemon. and prayeth the great prayer of the Hierophant. and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars. And as he passes unto the East.THE EQUINOX Let him then rise facing East.

E. W. B. 163 . And thereafter he shall presently proclaim aloud: “Thus at length have I been permitted to begin to comprehend the Form of my Higher Self. and again end endeavouring to identify himself with its Glory. and formulate for his equilibration once more the pillars of the Temple of Heaven. The Forces acting in the Divination.” U. lastly. T. w BOOK IV DIVINATION A. The Form of Divination employed. And.THE TEMPLE OF SOLOMON THE KING Spiritual Exaltation of the Adept it may sometimes appear as if he beheld it with his mortal Eye. Else thus assuredly will he be led into error. The Subject of the Divination.) Then let him withdraw awhile from such contemplation. as it were. And let the Adept remember that this process here set forth is on no account to be applied to endeavouring to come in contact with the Higher Soul or Genius of another. or even mania. and endeavour to realise that this is the only true Self: And that one Natural Man is. and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop. and the right understanding of the process so as to formulate a connecting link between the process employed and the Macrocosm. D. And so again does he aspire to see the Glory enforming: and when this is accomplished he thrice circumambulateth. Now let the Aspirant stand opposite unto the Place of that Light. C. The Preparation of all things necessary. So let him exalt himself in the likeness or Eidolon of a Colossal Power. reverently saluting with the “Enterer” the Place of Glory. the Base and Throne thereof: and let him do this with due and meek reverence and awe. S. let the Aspirant endeavour to formulate a link between the Glory and his Self-hood: and let him render his obligation of purity of mind before it. V. The Diviner. hallucination. avoiding in this any tendency towards fanaticism or spiritual pride. And he consults it in any matter wherein he may have especially sought for guidance from the Beyond. Now doth the Aspirant make treaty of that Augoeides to render comprehensible what things may be necessary for his instruction and comprehension.

Solemn invocation of the necessary spiritual forces to aid the Diviner in the Divination. let the Diviner now formulate a fresh divination process. that part which is already known. Formulates the sides for and against for a fresh judgment. P. Accurately define the term of the question: putting down clearly in writing what is already known. And know. The Diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof. seeing. Formulation of a second judgment. M. but only relying—after due tests—on the indication afforded thee by the angelic form. it will be below the plane desired. I. Invocation of the Higher: arrangement of the Scheme of Divination. Next let the Diviner formulate clearly under two groups or heads (a) the arguments for. Then let him say: “Arise before me clear as a mirror. The comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the Diviner to form an idea of the probable action of forces beyond the actual plane by the invocation of an angelic figure consonant to the process. and initiation of the forces thereof. The actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. 164 . taking into account the knowledge and indications given him by the angelic form. O. and prepares to invoke the forces required in the Divination. Having this result before him. N. so as to be able to draw a preliminary conclusion therefrom on either side. Q. which was a preliminary to this operation. its indication will not be reliable. so as to form a basis for a further working.THE EQUINOX F. H. R. Announcement aloud that all the correspondences taken are correct and perfect: the Diviner places his hand upon the instrument of Divination: standing at the East of the Altar. this time of the further developments arising from those indicated in the previous process of judgment. First formulation of a conclusive judgment from the premises already obtained. what is suspected or implied. that if it be an elemental. unless the form be of an angelic nature. (b) the arguments against. G. L. O magical vision requisite for the accomplishment of this divination. The first entry into the matter: First assertion of limits and correspondences: beginning of the working.” K. Same as section L. based on the conclusions at which he has arrived. and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas. And see that thou verify in the beginning of the judgment. J. and deduces conclusion from fresh operation. and what is sought to be known. S. the success of the subject of one divination.

E. and delivers now plainly a succinct and consecutive judgment thereon. # BOOK V ALCHEMICAL PROCESSES A. G. The matter to be transmuted.THE TEMPLE OF SOLOMON THE KING T. And if by this means thou shalt arrive at a knowledge of another's secrets. F. The Matter is then to be placed upon an Altar with the elements and four weapons thereon: upon the white triangle. the Alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. and the Formation. The curcurbite or philosophic egg is to be closed. thou shalt respect and not betray them. B. Standing now in 165 . The Diviner formulates clearly with what forces it may be necessary to work in order to combat the Evil. The beginning of the actual process: the regulation and restriction of the proper degree of Heat and Moisture to be employed in the working. The taking up of the residuum which remaineth after the distillation from the curcurbite or alembic: the grinding thereof to form a powder in a mortar.. W. &c. Placing of the Matter within the curcurbite or philosophic egg. remember that unto thee a divination shall be as a sacred work of the Divine Magic of Light. I. The fluid already distilled is to be poured again upon it. in darkness and in silence. in harmony with the matter selected for the working. materials. The curcurbite or Egg Philosophic being hermetically sealed. The Diviner gives advice to the Consultant as to what use he shall make of the judgment. This powder is then to be placed again in the curcurbite. and upon a flashing Tablet of a General Nature. for the working of this process. or fix the Good. H. U. promised by the Divination. The selection of the Matter to be transmuted. General Invocation of the Higher Forces to Action. D. and invocation of a blind force to action therein. cleansing and disposing of all the necessary vessels. Lastly. V. The Diviner then compares carefully the whole judgment and decisions arrived at with their conclusions. The processes and forces employed. The Curcurbite or The Alembic. First evocation followed by first distillation. and not to be performed to pander unto thy curiosity regarding the secrets of another. The Alchemist. C.

THE EQUINOX the place of the Hierophant at the East of the Altar. The curcurbite is then to be exposed to the moonlight (she being in her 166 . The curcurbite is then to be placed again in Balneum Mariae in a gentle heat. and this can be further tested by the elemental itself. holding the Lotus Wand by the black end. Also certain of the processes may take weeks. and pour again upon it the fluid previously distilled. raise his right hand holding the Lotus Wand by the Aries band (for that in Aries is the Beginning of the Life of the Year): ready to commence the general Invocation of the Forces of the Divine Light to operate in the work. seeing that the nature of such an elemental will be deceptive from the nature of the symbol of Darkness. The tracing in the air above it with appropriate magical weapon the necessary lineal figures. signs. which should be either black or clad in an intensely black robe. The pronouncing aloud of the Invocation of the requisite General Forces. Then let the Alchemist say: “So help me the Lord of the Universe and my own Higher soul. If from its nature the Mixture will not admit of entire blackness. Ye Forces of Light Divine. until darkness beginneth to supervene: and even until it becometh entirely black. When it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. but only concerning the blackness. It is now to undergo another magical ceremony. Then let the Alchemist distil with a gentle heat until nothing remaineth to come over. Now let the Matter putrefy in Balneum Mariae in a very gentle heat. and thou mayest also evoke an elemental Form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived. (Note: for the evocation of this spirit use the names.) L. saying: “Arise herein to action. Let him then take out the residuum and grind it into a powder: replace this powder in the curcurbite. perform a magical invocation of the Moon in her decrease and of Cauda Draconis. and this will depend on the Alchemist rather than on the matter. and correspondences of Saturn. answering to the class of alchemical work to be performed. J. forces.—In all such invocations a flashing tablet should be used whereon to stand the curcurbite.” &c. Now place the curcurbite to the West of the Altar.” Then let him raise the curcurbite in the air with both hands. then take the curcurbite out of the Balneum Mariae and place it to the north of the Altar and perform over it a solemn invocation of the forces of Saturn to act therein: holding the wand by the black band. or even months to obtain the necessary force. examine it astrally till there is the astral appearance of the thickest possible blackness. (NOTE. The curcurbite is then to be unstopped and the Alembic Head fitted on for purposes of distillation.” K. The conjuring of the necessary Forces to act in the curcurbite for the work required. sigils and the like. wherefore ask thou of him nothing further concerning the working at this stage. then say: “The voice of the Alchemist. M.) When the mixture be sufficiently black. the Alchemist should place his left hand upon the top of the curcurbite.

30 P. But if the Flashes do not appear. though never when he is in Scorpio.M. The curcurbite is again to be placed on the white triangle upon the Altar. so long as the vessel be placed in such a position that it would receive the direct rays. The curcurbite is again placed upon the white triangle upon the Altar. to 8. The Alchemist performs an invocation of the forces of the sun to act in the curcurbite. Then let the operation as aforementioned be repeated over the curcurbite.) Q. (In this. it is a sign that there hath been an error in one working. and in the left hand one of the Moon. or in the management of the curcurbite. as in all similar exposures. Then let him place the curcurbite to the East of the Altar. The curcurbite is now to be exposed for nine consecutive nights (ending with the Full Moon) to the Moon's Rays.” &c.” and repeats the mystic words.) P. It is then to be exposed to the rays of the sun for twelve hours each day: from 8.30 A. and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. R. it matters not if such nights be overclouded. The curcurbite is to be placed to the East of the Altar. and the mixture itself (as far as its nature will permit) should be clear. The Alembic Head is then to be fitted on. he says: “I formulate in thee the invoked forces of Light. and the Alchemist performs an invocation of the Moon in her increase. long hast thou dwelt. For without this latter the work would be useless.THE TEMPLE OF SOLOMON THE KING decrease) for nine consecutive nights.. did the cloud withdraw. save at night. then holding above it the Lotus Wand by the white end. At this point keen and bright flashes of light should appear in the curcurbite. Wherefore let the lunar and the solar invocations and exposures be replaced. but not in the dark. (This should be done preferably when the sun is strongly posited in the Zodiac. and this process may be repeated altogether three times if the flashing light cometh not. The Alchemist repeats the words: “Child of Earth. commencing at full moon. Let it not be moved or disturbed all those seven days. and if the robes of the elemental be not Brilliant and Flashing. The Alchemist stands between 167 . But if after three repetitions it still appear not. O. then let the curcurbite stand within the white triangle for seven days: having on the right hand of the Apex of the triangle a flashing tablet of the Sun. Now invoke an Elemental from the curcurbite consonant to the Nature of the Mixture. and of Caput Draconis (holding Lotus Wand by white end) to act upon the matter. Repeat process set forth in section L. Capricornus or Aquarius. for these have great force materially)— then without doubt shall that flashing light manifest itself in the curcurbite. but it can be done at some other times. N.M. when without doubt —if these be done with care (and more especially those of Caput Draconis and Cauda Draconis with those of the Moon as taught. the Alchemist now draws over the curcurbite the symbol of the Flaming Sword as if descending into the mixture. Libra. Holding the Lotus Wand by the white end. such being either in the disposition of the Alchemist.

S. Third.) After the invocation of the Alchemic Mercury a certain Brilliance should manifest itself in the whole fluid (that is to say. and distil first in Balneum Mariae. The receiver containing the distillate is now to be placed between the Air and Water Tablets. at the end of which time there should be flashes manifest in both mixtures. Now let the Alchemist form an invocation. Now the residuum or Dead Head is to be taken out of the curcurbite. up to three times. Now let the Alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of Mercury to act in the clear fluid. After this period. if closed stopped. when a faint flashing Light is certain to come. U. of those of the air to act on the distillate. those of the earth to act on the Dead Head. but is to be set apart for future use. upon a Flashing Tablet of Mars.THE EQUINOX the pillars. and replaced. (Or an egg philosophic may be used. as is also clearly indicated. i. vol. of those of Water to act on the distillate. At the end of this time there should be a slight Flashing about it. 168 . then in Balneum Arenae till what time the mixture be clean distilled over. that it should not only be clear. and performs a solemn invocation of the forces of Mars to act therein. fit on the Alembic Head. and thereon are also to be placed the magical elemental weapons. (The residuum of the Dead Head is not to be worked with at present. of the forces of the Spirit to act in both (using the white end of the Lotus Wand). Fourth. but the receiver of the Alembic. No. * See “Liber O. and the curcurbite with the Dead Head between the Fire and Earth. And these flashes should be lightly coloured. of the Forces of the Fire to act in the curcurbite on the Dead Head. using especially the DIAGRAM 58. so as to formulate therein the Alchemic Mercury: even the Mercury of the philosophers. but also brilliant and flashing). First. Second. The curcurbite is then to be placed between the Pillars (or the drawn symbols of these same) for seven days. An invocation of the forces of Jupiter is then to be performed over that powder. ground small. Supreme Ritual of the Pentagram.) T.* and the lesser The Altar. magical implement appropriate. A Flashing Tablet of each of the four Elements is now to be placed upon the altar as shown in the figure. Let the curcurbite and the receiver stand thus for five consecutive days. and lastly.” THE EQUINOX. but if this come not yet. will answer this purpose. Now expose it in an hermetic receiver for seven days to the light of the Sun: at the end of which time there should be distinct flashes of light therein. 2. repeat the operation. It is then to be kept in the dark standing upon a Flashing Tablet of Jupiter for seven days.

THE TEMPLE OF SOLOMON THE KING V. if from a metal. This must be white with Golden Charges. It will be like either a precious stone or a glittering powder. even with a most violent heat. It is now to be exposed to the sun for ten days consecutively (10 = Tiphereth translating the influence of Kether). and an elemental may be evoked to test the condition. The Alchemist. and is to be placed on or within the white triangle between the vessels. for the purifying of metals. awh ]wr bwcdqh 169 . and thou shalt behold what Form and Colour thy Caput Mortuum hath taken. taking out the crucible each day as soon as thou hast brought it to the highest possible heat. and it will only succeed if the Alchemist keepeth himself closely allied unto his Higher Self during the working of the invocation and of making the Tablet. Finished is that which is written concerning the Formulae of the Magic of Light. And the preferable time for this working should be in the heat of the day. and making over each vessel the symbol of the Flaming Sword. And at the end of it. The distilled liquid is now to be poured from the receiver upon the residuum of Dead Head in the curcurbite. W. and then to a white. bringing it first to a red. and the mixture at first will appear cloudy. Place it then in Balneum Arenae to distil. And this stone or powder shall be of magical Virtue in accordance with his nature. and allowing it to cool gradually. place the curcurbite into the Balneum Mariae to digest with a very gentle heat for seven days. Preserve the fluid in a closely stoppered vial: it is an Elixir for use according to the substance from which it was prepared. Distil thus till nothing more will come over. The residuum thou shalt place without powdering into a crucible. and this thou shalt do seven times on seven consecutive days. a medicine. then substitutes one of Kether. When this softer flash is manifest. heat. well sealed and luted. If from a thing medicinal. and herein shalt thou use thy judgment. and ending with a strong. if it have been successful. On the seventh day of this operation thou shalt open the crucible. still keeping the vessels in the same relative positions. upon a flashing Tablet of Venus: with a solemn invocation of Venus to act therein. to render the result of the working that which he shall desire. heat. He then addresses a most solemn invocation to the forces of Kether. so that the fluid should sparkle as a diamond. beginning with a gentile. This is the most important of all the Invocations. a Keen and Translucent Flash will take the place of the slightly coloured Flashes in the receiver of the curcurbite. It is then again to be placed upon the white triangle upon the altar. And thou shalt place the same in thine Athanor. whilst the powder in the curcurbite shall slightly gleam. Let it remain thus for seven days: at the end of that time see what forms and colour and appearance the Liquor hath taken: for there should now arise a certain softer flash in the liquid. but removing the Tablets of the elements from the Altar.

will omit this Evocation.D. This is absurd.A.D.S. We.. known as Fra: D. Soror S.’s ritual.C. as an example of such a working. THE RITUAL FOR THE EVOCATION UNTO VISIBLE APPEARANCE OF THE GREAT SPIRIT TAPHTHARTHARATH y a y h n IN THE NAME OF GOD LET THERE BE LIGHT UNTO THE VOID A RESTRICTION. making the operation to form a link between Thoth and the Magus. the correct way is as here given. he bewitched a certain refractory brother of the Order. who at this time was worrying Fra: D. substituting in its place. in which the link is formed between the Spirit and the Magus.” in which. altered Frater I.P.L.A.THE EQUINOX On the instructions laid down in the first of these Books — Book y. however. by raising the sigil of Typhon to the grade of 1°=10°. by legal proceedings.A. drew up a ritual “for the Evocation unto Visible Appearance of Typhon-Seth.D. the Evocation of the Great Spirit Taphthartharath by Frater I. 170 d . P.F.

charcoal.M. heated over a lamp burning with spirit in which a snake has been preserved.THE TEMPLE OF SOLOMON THE KING CONSIDERATIONS To be performed in the day and in the hour of Mercury. incense. May 13. &c. The Magical figures of Mercury are to be drawn in yellow-orange chalk upon the Ground as shown. 16/. when # is in 17° c on the cusp of the seventh house slightly to South of due West.. At the quarter where the Spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the Incense of Mercury. D is the altar. The Circle of Art. About the great circle are disposed lamps burning olive oil impregnated with snake-fat. the Evocation itself commencing in the magical hour of Tafrac. all as may be needed for this work. On Wednesday. At F is placed a small brazen cauldron. the ingredients for the Hell-broth. this hour Tafra occurs between 8h. and 9h. # going to à with ). # 150° ' OF THE FORM OF THE CIRCLE TO BE EMPLOYED. 1896. and G G handy and convenient tables whereon are set writing materials. " going to à with # in 14° c. under the dominion of the Great Angel of Mercury l a p r. C is the chair of the chief Operator. S C G E W E E G F A N DIAGRAM 59. 32/ P. E E are the pillars. D 171 .

Assistant Magus of Art. V. fires.. . The Mighty Magus of Art shall wear a white robe. the Oil and the Milk: he shall perform all banishing rituals at the opening of the ceremony: he shall purify the Temple by Water: he shall consecrate all watery things used in due form. a black head-dress and a Lamen of the Spirit. candles. The Assistant Magus of Art shall act as Kerux in the circumambulations. incense.D.S. and a black chain about his neck. addressed Mighty Magus of Art.A. and the rose upon his breast. in his right hand is a sword and in his left a red lamp. upon her breast shall she bear a great Tablet whereon is the magic seal of Mercury. and shall consecrate all Fire used in due form. Fra: Æ. V..H. &c: he shall perform the invoking and consecrating rituals at the command of the Magus. and in her right the Ibis Wand. V.A. OPENING The Chamber of Art shall be duly prepared by the Assistant Magus of Art as aforementioned. he shall preside over the Brewing of the Hell-broth in the midst of the Circle: he shall repeat such Invocations as may be necessary at the command of the Magus of Art: and he shall prepare beforehand the place of the working. The duties of the Magus of Art will be to perform the actual processes of Invocation: to rule the Assistants and command them all.D. Magus of the Waters.H. yellow sash. and over this the lamen bearing the signature of Taphthartharath. V. over the Water and the Wine. red overmantle. OF THE ROBES AND INSIGNIA. on its obverse the Lamen of a Hierophant. . The Magus of Fires shall preside over all magical lights. Fra: I. She shall wear also a dagger in her sash. The Magus of the Fires shall wear a white robe and yellow sash. The Assistant Magus of Art shall wear a white robe.THE EQUINOX OPERATIONIS PERSONÆ. Magus of the Fires. And he shall bear in his right hand a sword. .A. 172 . Fra: D.H. The Magus of Waters shall preside over all the fluids used in the operation.L. on its obverse the Lamen of the Hiereus..H. Sor: S. indigo nemys. and he shall consecrate the temple by Fire. and a red rose on her heart: and she shall carry in her left hand the Ankh of Thoth. and in his left hand the Magical Candle. The Magus of the Waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water.P. with a girdle of snake-skin.

and none can escape from Thee! Thou alone helpest in their necessity the humble.THE TEMPLE OF SOLOMON THE KING He shall draw upon the ground the lineal figures. HEKAS ESTE BEBELOI! Fratres of the Order of the Rosy Cross.* to consecrate the Water of puri* See “Liber O. all belongeth unto Thee! Either Thy Love or Thine Anger. and whosoever humbleth himself in dust and ashes before Thee. to such an one art Thou propitious! Who would not praise Thee then. I command Thee to perform the lesser banishing ritual of the Pentagram. and live in Thy Selfhood from Nothing! Live Thou in me. and bring me unto that Self which is in Thee! Amen! [All rise—a pause. without which would our work indeed be futile and of no avail. all must again re-enter. but none can read them unless he hath been taught in thy school. O God the Vast One—Thou are in all things. The Chief Magus rises. Magus of the Waters. Wherefore being met thus together let us all kneel down and pray: [All kneel at the four points. Thou Self from Nothing: for what else shall I call Thee! In myself I am nothing. And before we can proceed further in an operation of so great danger. all must tend unto Thy Honour and Majesty.] From Thy Hands O Lord cometh all good! From Thy Hands flow down all Grace and Blessing: the Characters of Nature with Thy Fingers hast thou traced. O Nature. even as servants look unto the hands of their Masters. Lord of the Universe! Who would not extol Thee! Unto whom there is no like. The Members shall be assembled and robed. whose dwelling is in Heaven. in Thee I am all self. and proclaims: HEKAS. and in every virtuous and God-fearing heart. 2.] Magus of Art: Fratres of the Order of the Rosy Cross. Therefore. O Lord of the Universe! All is from Thee. and handmaidens unto the hands of their Mistresses. the meek-hearted and the poor. Who should not extol Thee. let us purify and consecrate this place as the Hall of Dual Truth.” THE EQUINOX. and shall trace over them with a magic sword: he shall place the furniture of the Temple in order. i. vol. holding the Ibis wand by its black end. even so our eyes look unto thee! For Thou alone art our help. Thou art Lord alone. it is necessary that we should invoke that divine Aid and Assistance. O Lord our God. who submit themselves unto Thee. who should not praise Thee. No. for nothing canst Thou lose. 173 . we are this day assembled together for the purpose of evoking unto visible appearance the spirit Taphthartharath. and there is none beside Thee! Thou dost what thou wilt with Thy Mighty Arm.

unclean and evil spirits that dwell in these creatures of water. as preserved in the Sloane MSS. and the milk. even in the Cauldron of Art wherein alike is fire and moisture.† I consecrate ye to the service of the Magic of Light! [He places the Wine upon the Altar. must sprinkle with the lustral waters of the loud-resounding sea. I command you to consecrate this place by the banishing ritual of the Hexagram. which is imperfect. and in the name of Gabriel. and the Elemental Calls of Dr. 2. wine. the Water he leaves at the North. the water. oil. the wine. saying:] I exorcise ye impure. and to cast into the midst of these opposing elements the holy powers of the great letter Shin: to gleam and shine in the midst of the Balance. § See “Liber O. No.] Magus of Art: Magus of the Fires.§ to consecrate the Magic fire and lights. and afterwards to purify the place of working with the Consecrated Water! Magus of Waters: Mighty Magus of Art! All thy commands shall be fulfilled. and makes with his sword over them the banishing pentagram of water. and the Elemental Calls of Dr. and the invoking Pentagram of water. and milk. in the name of EL strong and mighty. to infuse into these elements of Water and Fire your mystic powers. * See Spirit Tablet.* and by the names Empeh Arsel Gaiol. to illumine the lamps and place them about the circle in orderly disposition. I command ye to depart and no longer to pollute with your presence the Hall of Twofold Truth! [Drawing over them the equilibrating Pentagram of Passives. and afterwards to consecrate this place with the holy fire. [He passes to the North. † See Tablet of Water. Dee. [He then passes to the centre of the circle and scatters the water in the four quarters. Dee. i. great Angel of Water. the Magus of Waters takes up the cup of water. [He resumes his place in the North.‡ afterwards saying silently:] I invoke ye. and scatters water all round the edge of the circle. saying:] So first the priest who governeth the works of Fire. [3191] in the British Museum: also Diagram 67. and the milk. [After the consecration of the Water. the oil towards the South. the oil.THE EQUINOX fication. where are collected in open vessels. 174 . vol. The Magus of Art silently recites to herself the exhortation of the Lords of the Key Tablet of Union. and the brazen vessel of milk on the tripod in the midst of the circle. the wine. saying:] I purify with water.” THE EQUINOX. Lords of the Key Tablet of Union. he says:] In the name of HCOMA. the oil. ‡ The Spirit Tablet. and thy desires accomplished.

§ See Tablet of Air. and magic candle. he performs over these the banishing ritual of the Pentagram of fire. or even a fire formless whence cometh the image of a voice. O creature of fire.† I consecrate thee. great Archangel of Fire.] [Chief Magus takes fan. and the charcoal for the incense-burners. and fanning air says:] I exorcise thee. charcoal. saying:] And.] [Assistant Magus then casts salt to all four quarters. by the holy and tremendous name of God the Vast One. † See Tablet of Fire. oil. he says:] I.THE TEMPLE OF SOLOMON THE KING Magus of the Fires: Mighty Magus of Art! all thy commands shall be obeyed and all thy desires shall be accomplished. creature of Air. to the service of the works of the Magic of Light! [He lights from the magical candle the eight lamps. he cries:] BITOM!* [And then. Elohim: and in the name of Michael. by these Names. saying:] I consecrate with fire. crying aloud. [He lights from that one flame the Magical candle. ‡ See Tablet of Spirit. that all evil and impure spirits now immediately depart. [He resumes his place in the South. in the names of BITOM and by the names Oip Teaa Pedoce. and passes * See Tablet of Spirit. [He collects together at the South the incense. saying:] I exorcise ye. that Fire which darts and flashes through the hidden depths of the Universe. when after all the phantasms are vanished. no longer polluting with your presence the Hall of Twofold Truth. [He passes to the centre of the circle and censes towards the four quarters. then. revolving. 175 . [Makes banishing air pentagram:] Creature of Air.§ I consecrate thee to the works of the Magic of Light! [Making invoking Pentagrams in air. thou shalt see that holy and Formless Fire. drawing the invoking pentagram of Fire. and performs the lesser banishing ritual of the Hexagram at the four quarters. extinguishing all lights save one. saying:] Such a fire existeth extending through the rushing of the air. All face West. whirling forth. [Circumambulates. that ye depart hence. all over the circle. hear thou the Voice of the Fire. and drawing over it the invoking pentagram of spirit active. evil and opposing spirits dwelling in this creature of Fire. in the names EXARP‡ Oro Ibah Aozpi. after which he casts incense on the coals in the censer and passes round the circle censing. or even a flashing light abounding.

All circumambulate thrice. standing at East and facing East. and all thy desires shall be accomplished! [He does it. whom Nature hath not formed! Holy art thou. great lords of the Watch-towers of the Universe!† guard ye our Magic Circle. and in the name of Aurial. ‡ See “Liber O. [Making invoking pentagram. Wisdom-crowned Thoth. that every evil and impure spirit now depart hence immediately. i. Thee we invoke! Thou whose * See Tablet of Earth. winding. Thee we invoke! Thou. No. precipitous. wherein lieth continually a faithless depth. delighting in unintelligible images. He then.* I consecrate thee to the service of the Magic of Light! Chief Magus: We invoke ye. creature of Earth. 176 . Lord of the Gates of the Universe: Thee! Thee we invoke! Thou that manifesteth in Thy symbolic Form as an Ibis-headed one: Thee. Majesty of the Godhead. who holdest in Thy hand the magic wand of Double Power: Thee.” THE EQUINOX. Lord of the Universe! Holy art Thou. holding in his left the Magic Candle. in the names of NANTA Emor Dial Hectega. Thee we invoke! Thou who bearest in thy left hand the Rose and Cross of Light and Life: Thee. ever espousing a body unluminous. and in his right the Sword of Art. faces East. wherein is the milk becoming heated. and recites:] THE INVOCATION TO THE HIGHER.‡] [The Magus now advances to the centre of the circle.] Creature of Earth. says:] Holy art Thou. Great Archangel of Earth. by and in the Divine Names Adonai Ha Aretz. the Vast and the Mighty One! Lord of the Light and of the Darkness! Chief Magus of Art: Magus of the Fires. vol. and describes with his chain the Banishing pentagram of Earth. all thy commands shall be obeyed.THE EQUINOX to West. Adonai Melekh Namen. 2. Let the Mystic Circumambulation take place in the Path of Light. with which latter he traces in the air the outer limits of the Magic Circle. a black ever-rolling abyss. turns himself towards the Fire of the spirit. † The Four Elemental Tablets. by the Magical Cauldron. saying:] Stoop not down unto the darkly splendid world. Magus of Fire: Mighty Magus of Art. I command you to perform at the four quarters of the Universe the invocation of the forces of Mercury by Solomon’s Seal. saying:] I exorcise thee. [Circumambulates. and Hades wrapt in gloom. formless and void. and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the Magic of Light. [Assistant Magus of Art goes first.

Lord of the Past and the Future. whose Nemys is of night sky. If I say come up upon the mountains. by whatever name I call Thee. O ye two divine hawks upon your pinnacles. I am Yesterday. All-power. The Celestial waters shall flow at my word. Thoth. Mine is the unseen force which created the Gods. I raise a flame with the flashing lightning of mine eye. I tread upon the firmament of Nu. He who seeth by the Light that is within Him. 177 . I travel upon high. and who pilot the Ship of Râ. advancing onwards unto the heights of Heaven! Lord of the Shrine which standeth in the centre of the Earth! Behold He is in me and I in Him! Mine is the radiance in which Ptah floateth over his Thee we invoke! Behold. ever rushing forward in the splendour of the daily glorified Râ. I say. Therefore do Thou come forth unto Me from thine abode in the Silence. and aid and guard me in this Work of Art.THE TEMPLE OF SOLOMON THE KING head is of green. I am the charioteer in the East. and the desire of my heart realises itself like that of Ptah when he creates his works. Mercury. and everything obeys my words. All-light. who cometh forth from the dusk. Lord of the City of the Sun! The God who commands is in my mouth: The God of Wisdom is in my heart: My tongue is the sanctuary of Truth: And a God sitteth upon my lips! My Word is accomplished each day. Hermes. Odin. Khephra created in the flesh! I am the living image of my Father Tmu. Thou art still Un-named and nameless for Eternity! Come thou forth. who are keeping Watch over the Universe! Ye who accompany the bier unto its resting-place. and whose birth is from the House of Death. Unutterable Wisdom. For I am Râ incarnate. whose skin of of flaming orange. giving life to every creature that treadeth upon the Earth. as though it burned in a furnace: Thee. I am the Lord of Resurrection. and the brother of the Morrow! For I am born again and again. To-day. and giveth life unto the dwellers in the watch-towers of the Universe. Since I am Eternal everything acts according to my designs.

Star of the East that didst conduct the Magi. and shroud in the black concealing darkness and in death! Even as I knot about this sigil the triple cord of Bondage. And of the Ether of the Earth. And in the Water. but is presently forced by the Mastery and the Majesty of the rites of power to manifest here before us without this Circle of Art. ye Lords of Truth in the Hall of Themis. Thou that vibratest betwixt the Light and the Darkness Rising. On dry land. so let the Magic power of my will and words penetrate unto him.THE EQUINOX Thou. Tiriel. yet for ever the same! The Sun is Thy Father! Thy Mother the Moon! The Wind hath borne Thee in its bosom: And Earth hath ever nourished the changeless Godhead of Thy Youth. come Thou forth. deaf and dumb. Raphael. Metatron. [Sigil is placed outside the circle by the assistant Magus of Art. changing for ever. to call forth this day and hour the Spirit of Mercury. And under the Earth. [Chief resumes her seat. That he may in no wise move his place or call for aid upon his Gods. and to this end I implore the divine assistance in the names of Elohim Tzebaoth.] And the reason of this my working is. so do I render him in his place blind. Of whirling Air. in the magical triangle which I have provided for his apparition. Thou art the same. for I am made as ye! I now purpose with the divine aid. Beni Elohim. and bind him that he cannot move. that I seek to obtain from that spirit Taphthartharath the knowledge of the realm of Kokab. Taphthartharath. Come Thou forth I say. Michael. or see another path before him than the one unto this place. saying:] Hear me. And every spell and scourge of God. or hear another voice save mine or my companions’. And of rushing Fire. descending. The three others pass to the West and point their swords 178 . Thoth. whose magical sigil I now bind with this triple cord of Bondage. all present in Heaven and in Hell. may be obedient unto Me! [She binds a black cord thrice round the sigil of the Spirit and veils it in black silk. And make all spirits subject unto me! So that every spirit of the firmament. hear ye my words. And even as I shroud from the Light of Day this signature of that Spirit Taphthartharath.

vibrating strongly. binding and conjuring Thee by the Mighty Name of Elohim Tzebaoth. that. I consecrate thee by Fire. for that in this day and hour the great angel of Kokab.THE TEMPLE OF SOLOMON THE KING in menace at the veiled and corded sigil. in the sphere of Kokab. and await that time. Soror of the Order of the Golden Dawn. for we are armed with words of double power. The Magus of Art.: Creature of Sigils. that even as in us is the knowledge of the rites of power ineffable: Thou SHALT this day become manifest unto visible appearance before us.A. standing on the throne of the East.D. O Thou mighty and powerful spirit Taphthartharath.D. the Assistant Magus places the sigil on the Altar in the right quarter: the Magus advances 179 . and therefore without fear! and I moreover demand. I bind and conjure Thee very potently. that Thou do appear in visible form before us in the magical triangle without this Circle of Art. that Thou teach us how we may acquire the power to know all things that appertain unto the knowledge of Thoth who ruleth the occult wisdom and power. I.: Mighty Magus of Art.P. as liveth and ruleth for evermore the Lord of the Universe. not seeking to terrify us by vain apparitions.L. 32/ P. Theorica Adepta Minora of the Order of the Rose of Ruby and the Cross of Gold! I.: Creature of Sigils. all your commands shall be obeyed and all your desires shall be fulfilled. I demand that Thou shalt speedily come hither from Thy dark abodes and retreats. that even as I and my companions are of the Order of the Rose of Ruby and the Cross of Gold. I purify thee with Water. and then says:] Assistant Magus of Art. impure and unconsecrate! thou canst not enter our Magic Circle! D. in the magical triangle without this Circle of Art: [It should now have arrived at the Magical Hour Tafrac.: Creature of Sigils. When it is fulfilled. commencing at 8h. Æ.A. Raphael.. [Magus of Art in a loud voice cries seven times the name of the Spirit.S. [He does so. on this day. reigneth—beneath whose dominion art Thou—and I swear to Thee. I command thee to place the sigil at the foot of the Altar. and that Thou do presently appear before us in pleasing form. S.A.M. And I am about to invocate Thee in the Magical hour of TAFRAC. here in the hall of the twofold manifestation of Truth. The Assistant Magus then lifts the sigil on to the edge of the circle. then proclaims:] THE INVOCATION.A. and says:] Who gives permission to admit to the Hall of Dual Truth this creature of sigils? Magus of Art: I. If not. then the Adepti seat themselves.

in her right holding the sword with its point upon the centre of the sigil. Taphthartharath! I bind. by and in the Name of: layryf The Mighty Intelligence of Kokab. now. that ruleth in the Sphere of Kokab. command and very potently do conjure Thee: p By the Majesty of the terrible Name of twabx \yhla The Gods of the Armies of the \yhla ynb By and in the name of: lakim Great Archangel of God. [To be said. ye lords of Truth. and appear in visible and material form before us. turning the pages that she may read continually. here. t 180 . and appear in visible form before us. in this present day and hour. lays her left hand upon it. t I bind and conjure Thee anew: By the magical figures which are traced upon the ground: By the Magic Seal of Mercury I bear upon my breast: By the Eight Magic Lamps that flame around me: By Thy seal and sigil which I bear upon my heart: that Thou come forth. in the great magic triangle without this Circle of Art. By and in the Name of the Sephira Hod And in the name of that thy sphere KOKAB That Thou come forth here now. that all is now ready for the commencement of this Evocation! THE POTENT EXORCISM. The Associate Magus holds the Magical Candle for her to read by: and the Magus of the Fires the Book of Invocations. in the great magic triangle without this Circle of Art. in this present day and hour. ye invoked powers of the sphere of Kokab. hear ye.] O Thou Mighty Spirit of Mercury. r I bind and conjure thee anew: By the Wisdom of Thoth the Mighty God: By the Light of the Magic Fire: By the Unutterable Glory of the Godhead within me: By all powerful names and rites: that Thou come forth.THE EQUINOX to the East of the Altar. here. assuming the mask or form of the Spirit Taphthartharath. by and in the name of: lapr Great Angel of Mercury. She recites:] Hear ye.

takes up sigil in left and candle in right. and passes round the Temple before them. purified and consecrated: S. with the Magic Light of Occult science to guide our way! [I. halting at the Gate of the West. come Thou forth quickly from thy abodes and retreats! Come unto us.D. courteously answering all our demands. t I bind and conjure Thee anew: By the powers of Word and of Will: By the Powers of Number and Name: By the Powers of Colour and Form: By the Powers of Sigil and Seal: That Thou come forth. And Thou shalt never rise again! So come Thou forth quickly. strikes the sigil (now partly bared) once with the Magic Sword. and appear in visible and material form before us in the great Magic triangle without this Circle of Art! t But if thou art disobedient and unwilling to come: Then will I curse Thee by the Mighty Names of God! And I will cast Thee down from Thy Power and Place! And I will torment Thee with new and terrible names! And I will blot out Thy place from the Universe. Starting at North they circumambulate once. in the great magical triangle without this Circle of Art.S. and appear in visible and material form before us in the great magical triangle without this Circle of Art. and appear before us in visible and material form within the great Magical triangle without this Circle of Art. and appear in visible and material form before us.D. but thy darkness comprehendeth it not!” Let the Mystic Circumambulation take place in the Path of Darkness.S. here. from the Darkness came I forth ere my birth. S. in this present day and hour. who art called Taphthartharath! The Light shineth in Thy darkness. in this present day and hour. at the same time stamping thrice with the Right Foot.D.D. here.S. takes lotus wand (or Ibis sceptre) and says:] The voice of the Exorcist said unto me. And the Voice of Ages answered unto my soul: “Creature of Mercury. as Hiereus. from the silence of a primal sleep. let me shroud myself in Darkness. assuming the mask of the Spirit. in this present day and hour. now. now. and says:] 181 .A.D. Assistant Magus now takes sigil and places it in the North: S. and see Thou that Thou deceive us in no wise—lest— [Take up the veiled sigil and strike it thrice with the blade of the Magic sword. returns to her seat. Thou Mighty Spirit Taphthartharath. I am an only Being in an abyss of Darkness. Sigil bared by I... then hold it in the left aloft in the air.A. rises. r I bind and conjure thee anew: By all the Magic of Light: By the Ruby Rose on the Cross of Gold: By the Glory of the Sun and Moon: By the flashing radiance of the Magic Telesmata: By the Names of God that make Thee tremble every day! That Thou come forth. peradventure thus may I manifest in Light.D.THE TEMPLE OF SOLOMON THE KING now.

And the heat of the magical fire is my will which volatilises the gross matter of Thy Chaos. For the sweet scent of the mace is that which shall purify Thee finally from the Bondage of Evil. so pass Thou on unto the Cubical Altar of the Universe! [Sigil re-veiled.D.A. enabling thee to manifest Thyself in pleasing form before us. for I am He in whom Fear is not! Thou hast known me. 182 .H. I am the Great One of the Paths of the Shades! I am the Exorcist in the midst of the exorcism: appear thou therefore without fear before me.A. Assistant Magus re-veils the sigil and carries it round once more. with the Magic Candle: on her left is D. Thou hast known me now.P. names each Magical Name.D.D.D. with the ritual. Behind her to the East of the Magical Cauldron is I. They halt. Spirit of Kokab Taphthartharath.D.L. Sigil unveiled: S. and conducted to altar.] Thou canst not pass from concealment unto manifestation save by virtue of the name of I. I am that Light which riseth in the Darkness: I am the Exorcist in the midst of the exorcism: appear Thou therefore in Visible Form before me.D. And the all-binding Milk is the magical water of Thy purification. purify and consecrate sigil as before: they approach the Gate of the East.H. And the Blood of the Serpent is the Symbol of the Magic of the Word Messiah. prepared to give Thee body and form. passes to Altar holding sigil and sword as before. I conjure Thee! Come! Accept of us these magical sacrifices..S.S. S. Afterwards. that it may be renewed before us. smiting sigil once with lotus wand. And the flesh of the serpent is the symbol of Thy body. and the Gates of the Land of Night. bare. placed on West of triangle. the symbols of Thy mighty being.THE EQUINOX Thou canst not pass from concealment unto manifestation save by the virtue of the name Elohim! Before all things are the Chaos and the Darkness. for I am the wielder of the forces of the Balance. which we destroy by water and fire.A.D. After the formless and the void and the Darkness cometh the knowledge of the Light. Come forth! Come forth! Come forth unto us.V. On her right hand is Æ. casting into the milk at each appropriate moment the right ingredient.D. appropriate thereunto: at which time S.S. so pass thou on! [Magus of Art passes round to the Throne of the East.S.A. as S. I am he whose name is Darkness. &c. recites the:] STRONGER AND MORE POTENT CONJURATION. I. draws in the perfected Hellbroth the sigils. Herein are blended the magical elements of Thy body. whereby we triumph over Nahash.

the Master. come forth. And by the powers of the mighty letter Beth: which is the house of our God. and the Crown of our Understanding and Knowledge. the All-Dominating by Wisdom. and ruleth over Thee in the midst of Thy gloomy Habitations. Spirit of Mercury. Lord of the Upper and the Lower Crowns! I bind and conjure Thee by the Great Name IAHDONHI Whose power is set flaming above Thy Palaces. O Taphthartharath. And by the great Magic Word StiBeTTChePhMeFShiSS which calleth Thee from Thy place as Thou fleest before the presence of the Spirit of Light and the Crown! And by the name ZBaTh. Thoth the Great King. come forth! Taphthartharath! In the name of IAHDONHI: I invoke Thee: appear! appear! Taphthartharath! In the name of Elohim Tzebaoth! I invoke Thee: appear! appear! Taphthartharath! In the Name of Mikhâel: I invoke Thee: appear! appear! Taphthartharath! In the Name of Raphael: I invoke Thee: appear! appear! Taphthartharath! In the Name of Tiriel: I invoke Thee: appear! appear! Taphthartharath! In the Name of Asboga: I invoke Thee: appear! appear! Taphthartharath! 183 .THE TEMPLE OF SOLOMON THE KING And the Fire which flames over all [assistant lights Hell-broth] is the utter power of our sacred rites! Come forth! Come forth! Come forth unto us. I bind and conjure Thee by Him that sitteth for ever on the Throne of Thy Planet. which symbolises Thy passage from Mercury in Gemini unto us in Malkuth: Come forth. the Knower.

and appear before us in this Magical triangle without this Circle of Art: in fair and human form. and I tell Thee by that symbol that Thou art free of all vows. and I will cast Thee forth from Thy Power and Place. saying:] 184 . yea. then I let shine upon Thee the glory of the symbol of the Rose and the Cross. but a little— Blessed are they that put their trust in Him!” [The Mighty Magus of Art lifts up the sigil towards Heaven. of all bonds. and appear thou in visible and material form before us in the great Magical triangle without this Circle of Art! And if any other Magus of Art. O Taphthartharath. or any other school than ours. send thou unto me that powerful but blind force in the form of Taphthartharath. And I will torment Thee by horrible and terrible rites. I advise and command Thee. And I will blot out Thy place from the Universe and Thou shalt NEVER rise again! So come Thou forth. Come Thou forth unto us. or Thy duties. absolute and fearful power of this our Art: then I command and conjure Thee by every name and rite already rehearsed that Thou send unto us an ambassador to declare unto us the reason of Thy disobedience. or if Thou art bound by Thy vow. and lays her left hand upon it. then will I curse Thee by the Mighty Names of God. tears off from it the Black Veil. But if Thou art yet disobedient and unwilling to come. As is written: “ Kiss the Son lest He be angry! If His anger be kindled. wherein now Mercury takes refuge. they who rejoice. come Thou forth quickly. Taphthartharath. and cries:] Creature of Kokab. courteously answering in an audible voice all of our demands. Taphthartharath. Magus holds the Sword erect (point upwards) over its centre. Come forth unto us therefore. I conjure thee by the Names of Mahiel and Onuel. Thou Spirit of Mercury.THE EQUINOX In the Name of Din and Doni: I invoke Thee: appear! appear! Taphthartharath! In the Name of Taphthartharath: I invoke Thee: appear! appear! O Thou Mighty Angel who art Lord of the 17th Degree of Gemini. for what time Thou comest hither to obey my will! Or if any other Master or Masters of the Magic of Light of the Order of the Rose of Ruby and the Cross of Gold is now binding and invoking Thee by the supreme. long hast Thou dwelt in Darkness! Quit the Night and seek the Day! [Sigil is replaced to West of the triangle. or the terrible bonds of the Magic of Hell. Come Thou forth from Thy abodes and retreats. is now invoking Thee by potent spells.

powers and rites already rehearsed. send to us in form material this spirit Taphthartharath. and say:] THE PRAYER UNTO THE GREAT GOD OF HEAVEN. stands at East of Altar facing West. send to us in visible form this spirit Taphthartharath. and symbols here gathered together. I conjure Thee thus unto visible apparition: KHABS AM PEKHT. This process may be repeated thrice. and attacks it as Enterer. then repeat the invocation to Tiriel from the throne of the East. in the name of Raphael. Tiriel. who preside over the weighing of the Souls in the Place of Judgment before AESHOORI. send to us in form material this spirit Taphthartharath. Tiriel. holding sword as usual. 185 . [The Magus now places the sigil between the mystic pillars. If he does not yet appear. SO SHALT THOU become manifest from concealment unto manifestation! [The Magus of Art takes up the sigil. in which case replace Sigil on altar. in the name of Hod. Tiriel. and seals. But if not even then the Spirit come. Do thou force him to manifest before us without this Circle of Art.THE TEMPLE OF SOLOMON THE KING By all the names. O Tiriel. O ye great Lords of the Hall of the Twofold Manifestation of Truth. LIGHT IN EXTENSION. in the name of Beni Elohim. in the name of Michael. Angel of God. KONX OM PAX. send to us in form material this spirit Taphthartharath. I conjure thee in the Name of the Highest to force this Spirit Taphthartharath unto visible manifestation before us. send to us in visible form this spirit Taphthartharath. in the great triangle without this Circle of Art. Tiriel. [Saith the Magus of Art:] As the Light hidden in Darkness can manifest therefrom. Tiriel. in the name of IAHDONHI I conjure thee send thou unto us this spirit TAPHTHARTHARATH. in the name of Elohim Tzebaoth. and says:] THE CONJURATION OF THE INTELLIGENCE TIRIEL. Tiriel: in all the mighty signs. Tiriel. then an error hath been committed. directing upon it her whole will: following this projection by the sign of silence.

before we can proceed further. to appear before me. yet nothing should enable Thee to resist the power of our terrible conjuration. S.D. Elohim Tzebaoth. give me your magic powers. and holding that sigil in her left hand. the Names. saying:] By and in the Names of IAHDONHI. charging. But so soon as he appears. and exist in the selfhood of the Mighty to Eternity! O Thoth.A. that I may accomplish this evocation of arts according to all my works and all my desires. she will smite with the flat blade of her magic sword. Then removing from the middle of the sigil the Cord of Bondage.L. powers and privileges of binding and compelling Thee unto obedience. do we rehearse before Thee yet again the mighty words.A. make thou my word.THE EQUINOX Give me your hands. again let the sigil be purified and censed by the Magus of Art. and the Powers of the conjurations of fearful efficacy: and learn that if Thou wert under any bond or spell. now takes up the sigil in his right hand and circumambulates thrice.. He now will certainly appear.A. rites. holding the Book. for I am made as ye! Give me your hands. and AE.P. and we shall tear from Thee Thy rank and Thy 186 . for if Thou art disobedient and unwilling to come. triumphant and victorious over this spirit: Taphthartharath Amen. and in order that Thou mayest know that we are possessed of the means. with sword guarding the place of the spirit. In myself I am nothing: in ye I am all self. in order that Thou mayest appear more fully visible. Taphthartharath. holding the magical candle for her to read by)] AN EXTREMELY POWERFUL CONJURATION. which shall compel this disobedient and malignant spirit. we shall curse and imprecate Thee most horribly by the Fearful Names of God the Vast One. or in distant lands or elsehow employed. [Return to place of the Hierophant. Behold! Thou Great Powerful Prince and Spirit. He places sigil on the ground at the place of the spirit. now recites (I.D. the Sigils.A. that I may have given unto me the force and the Power and the Might irresistible. we have conjured Thee hither in this day and hour to demand of Thee certain matters relative to the secret magical knowledge which may be conveyed to us from Thy great master Thoth through Thee. from the place of the Hierophant. it is necessary that Thou do assume a shape and form more distinctly material and visible. Taphthartharath. who am Osiris. Michael.S. and repeat. Raphael and Tiriel: I invoke upon thee the power of perfect manifestation unto visible appearance! [I. But. Therefore. D. who makest victorious the word of AESHOORI against his adversaries.

Behold the standards. in the magical triangle without this Circle of Art. endowed with an audible voice. I bind and conjure Thee to come forth very visibly before us. insignia and weapons: and say. RAPHAEL. By and in that Name of MICHAEL. And in the Name ELOHIM TZEBAOTH. O Thou mighty and potent Spirit. and we shall cast Thee down unto the fearful abode of the chained ones and shells. By the Name IAHDONHI. And in the Name IAHDONHI. it is these that have given Thee Form! Hear thou the Magical Spells and Names and chants which bind Thee! Taphthartharath! Taphthartharath! Taphthartharath! Taphthartharath! Taphthartharath! Taphthartharath! Taphthartharath! Arise! Move! Appear! 187 . speaking Truth in the Language wherein I have called Thee forth. I command Thee to assume before us a very visible and material Form. TIRIEL. are not these the things Thou fearest? Behold the magic fire. O thou Spirit. ornaments. and appear very visibly before us. symbols and seals and ensigns of our God: obey and fear them. KOKAB and every name and spell and scourge of God the Vast One bind Thee to obey my words and will. DONI. Let IAHDONHI. ASBOGA. I bind and conjure Thee that Thou stand forth very visibly. Taphthartharath! Behold our robes. DIN. Taphthartharath. And in the Name of MICHAEL. HOD. O Thou mighty spirit Taphthartharath. the blinding radiance of the Flashing Tablets! Behold the Magical Liquids of the Material Basis. the mystic lamps.THE TEMPLE OF SOLOMON THE KING power. BENI ELOHIM. By and in the Mighty Name of God the Vast One. ELOHIM TZEBAOTH. ELOHIM TZEBAOTH. By the Name of MICHAEL. I bind and conjure Thee unto more manifest appearance. and Thou shalt never rise again! Wherefore make haste. I bind and conjure Thee unto very visible appearance in the Divine and Terrible Name IAHDONHI. MICHAEL. And by the Name ELOHIM TZEBAOTH.

By the whole power of the Order of the Rose of Ruby and the Cross of Gold—for that Thou hast failed at their behest. this spirit Taphthartharath. He makes no strong manifestation. if not. 188 . and consign Thee unto the lowermost Hell of Abaddon! In the Names of IAHDONHI. By every name. I have evoked the Spirit Taphthartharath in due form by the formulae of Thoth. But He obeys not. of the Mighty Order to which we all belong! I curse Thy Life And Blast Thy Being! Fall. for “SOUL mastering Terror” is my Name. and say:] Thou comest not! Then will I work and work again. then doth the Magus of Art assume the God form of Thoth. on a piece of pure vellum. Wherefore bear ye witness and give ye power unto my utter condemnation of the Mocker of your Mysteries.] Brother Assistant Magus! Thou wilt write me the name of this evil serpent. that I may curse. and hast mocked by Thy disobedience at their God-born knowledge—by that Order which riseth even unto the white throne of God Himself do I curse Thy life and blast Thy being. Elohim Tzebaoth. continue holding the arms in the sign of Apophis. O thou Spirit Taphthartharath.] Hear ye my curse. symbol. Michael.THE EQUINOX Zodâcar Èca od Zodamerahnu odo kikalè Imayah piapè piamoel od VAOAN! [If at this time that spirit be duly and rightly materialized. Beni Elohim and Tiriel: I curse Thy Life And Blast Thy Being! Down! Sink down to the depths of horror. fall down to torment unspeakable! If Thou dost not appear then will I complete the fearful sentence of this curse. condemn and utterly destroy Him for His disobedience and mockery of the Divine and Terrible Names of God the Vast One. and the horror of horrors shall abide in Thy heart. sign and rite that has this day been practised in this Magic Circle: by every power of my soul. then pass on to the final Request of the Mighty Magus of Art. but if not. and thou shalt place thereon also His seal and character. and I will overwhelm Thee with fear and trembling. O Lords of the Twofold Manifestation of Thmaist. Raphael. [If at this point he manifest. Thy place shall be come empty. I curse and blast Thee. then pass on to the request of the Mighty Magus of Art. I will destroy Thee and uproot Thee out of Heaven and Earth and Hell. I consign Thee unto the lowest Hell of Abaddon. [Assistant Magus does this. of the Gods. I curse Thy life and blast Thy being.

ye in whom are vested the knowledge of the Mighty powers. more capable of receiving the Influx of that Divine Spirit which dwells in the heart of Man and God! [S.S. so long as He shall come not at my behest! The Earth shall suffocate Him. the Assistant Magus of Art holds aloft his sword. and free Thee from all its bonds save only from those that bind Thee here! [He having appeared. Thou Mighty Spirit Taphthartharath. Horror undying. Thou hast mocked His Name. now formulates the desires as follows:] O thou Great Potent Spirit Taphthartharath. albeit tardily. Thou. Pain unendurable. and the Fire shall torment Him. And Air shall not fan Him. for mine is its magic.] I bid Thee. forasmuch as Thou art come. Immortal Powers of the Magic of Light. destroy and condemn this spirit Taphthartharath. saying:] Hear ye. God shall not hear Him.THE TEMPLE OF SOLOMON THE KING God will not help Thee. for mine are its powers. the divinity of your knowledge. King and Lord Eternal of the Magic of Light: That Thou teach unto us continually the Mysteries of the Art of Magic. blast. do I revoke my magic curse. causing Him to be removed and destroyed out of His powers. O sacred Fire of Art. His being may become more glorified and enlightened. Terror unaltering. places and privileges: and making Him endure the most horrible tortures as of an eternal and consuming Fire. I do command and very potently conjure thee by the Majesty of Thoth. that we may all be led yet one step nearer unto the consummation of the Mighty Work.D. Teach us the Mysteries of all the Hidden Arts and Sciences which are under the Dominion of Mercury. [The Mighty Magus of Art now says:] O ye Great Lords of the Glory and Light of the radiant Orb of Kokab. authority and dominion over Thee. nor Water shall cool Him. and cry:] O. extinguish that fire with consecrated water. the words of my curse shall be on Him for ever.D. Hear ye. and finally swear Thou by the Great Magic Sigil 189 . one step nearer unto the great white throne of the Godhead. nor holpen Him never. the Great God. But Torment unspeakable. that Thou do spiritually burn. [Taking the slip of vellum and thrusting it into the magical Fire. the Vast One. the knowledge of all the hidden Arts and Sciences of Magic and of Mystery! Ye! Ye! I invoke and conjure! Cause ye this mighty Serpent Taphthartharath to perform all our demands: manifest ye through him the Majesty of your presences. and the curse shall be on Him for ever and ever! [So soon as he shall appear. that hath rule. in so doing. by the Names and Powers which gave birth unto the Spirit of the Primal Fire: I bind and conjure Thee by every name of God. Great Lord of the Hall of Dual Truth. whose name and seal are written herein. that this Spirit Taphthartharath hath been duly and properly invoked in accordance with the sacred rites of Power Ineffable. declaring unto us now in what best manner may each of us progress towards the accomplishment of the Great Work. Lord of AmenTa. and that.

and forasmuch as Thou has been obedient unto our call. himself. or aught pertaining unto all of us: that Thou faithfully do perform all those things even as Thou hast sworn by the great and all-powerful Names of God the Vast One. O Thou mighty and potent prince of Spirits Taphthartharath: forasmuch as Thou hast obeyed us in all our demands. 190 . and that Thou dost deceive us in nothing. and hast sworn to obey our commands: Therefore do Thou feel and receive these grateful odours of the fine perfumes of our Art. PART I The Hall is first purified by the banishing rituals of Pentagram and Hexagram. I now finally bind and conjure Thee: That Thou hereafter harm me not. which are agreeable unto Thee. or this place.THE EQUINOX that I hold in my hand. we will omit. and called: TALISMAN OF FIRE OF JUPITER WITH RITUAL THE INVOCATIONS PROPER TO THE CONSECRATION OF A FLASHING TABLET OF THE EAGLE KERUB OF JUPITER.] And now I say unto Thee.] In the Order of the Golden Dawn many consecrations were made use of upon the lines laid down in Book h. or these my companions. in the name of IHSVH. and come Thou hastily when we invoke and call Thee: Shalom! Shalom! Shalom! [Reverse circumambulations and closing rituals of Mercury. coming whensoever Thy sigil is unveiled from its yellow silken covering: and manifesting whensoever we enable Thee by the offerings and sacrifices of Thy nature! To the end that Thou mayest be a perpetual link of communication between the Great God Thoth under his three forms and ourselves. such as the Consecration of the Lotus Wand. I give unto Thee the blessing of God in the Name of IAHDONHI: may the influx of the Divine Light inspire Thee and lead Thee unto the ways of peace! Let there be peace betwixt us and Thee. however. these. substituting in their place one carried out by P. &c. [Magus of Fires burns much incense. that thou wilt in future always speedily appear before us. THE FINAL ADMONITION. depart in peace unto Thy habitations and abodes in the invisible. Next by Fire and Water. the Rose Cross and the Magical Sword. &c.

to alleviate pain. I invoke! Behold! Thou hast lifted up Thy Voice and the hills were shaken! Yea. to alleviate pain. to give health and strength: to the welfare of mankind and the glory of God. Thee.G. as liveth the Lord of the Universe and my own Higher Soul. whose head is as a sapphire. unchanging and unchangeable. Fire and Water. or the vault of the unchanging sky! Thou. Thou hast spoken unto me and said: "Sit thou on my right hand!” * During the great invocation of Amoun and Toum Maal T. Her station is the place of Jupiter. The Invoking ritual of the Hexagram of Jupiter is performed.] THE GREAT INVOCATION OF AMOUN.E. where the Rose Dawn shines out amid the gold! Thou. Thee. Thou didst cry aloud and the everlasting hills did bow! They fled away. and T.G. the Father of the Gods! O Thou..E. 191 . I say.R.G. they were not! And Thine Awful Sea rolled in upon the Abyss! For Thou didst look upon my face and say: Thou art my Son. will imagine herself throughout as clothed with a violet light and between two mighty pillars. I. in the presence of the Eternal Gods.T.D.F. Thee. whose golden plumes stream up the sky in floods of light divine! Thou. Thee. am come hither to consecrate a talisman of the Eagle Kerub of Jupiter that it may be powerful to heal the sick.T. Whom the Eagle follows. Thee. P. Purify talisman.F. Thee. The Exordium. And I swear.* Hail unto Thee. whom the Serpent doth embrace. and Q.THE TEMPLE OF SOLOMON THE KING The General Exordium follows. whose heart is pitiful. Thou whose plumes of power rise up to touch the Throne of the Concealed! Mighty! Merciful! Magnificent! Thee. to give health and strength. O my Father. In Part I. the All-Father. this day have I begotten Thee! Yea. that. [I invoke the Higher by the first prayer in 5°=6°. I invoke! O Thou! from whom the Universe did spring! Thou. respectively charge the talisman with Enterer sign.R.T. with the help of Q.E. Lord of Mercy! Hail.D. of smoke and flame. O Thou that standest on the Scorpion! Thee. I will so create a dweller for this talisman that it shall be irresistible to heal the sick. unto Thee. and make the sign of the Cross on the talisman. T. A white light must pervade the violet from above. then.

Receive thy Life! Receive thy Sight! I am the Reconciler with the Ineffable! I am the Dweller of the Invisible! LET THE WHITE BRILLIANCE OF THE DIVINE SPIRIT DESCEND! 192 . the Slain Lamb in thy Mountain. that Thou art mindful of him. O Lord Most High! I am the Strength of the Race of Men.] I invoke Thee. I am the Lord of Life triumphant over death! There is no part of me that is not of the Gods. say:] I am the Abi-agnus. the Justified One. O creature of talismans! Now I say unto Thee. I have knelt before Thee in the Glory of Thy face! Arise. Standing in the Sign of Osiris slain. arise and shine! I am To-Day and I am Yesterday! I am the Brother of the Golden Dawn! In the Chariot of Life is my seat. O my Father. the Terrible and Invisible God! I call Thee from the azure Throne! I raise my voice in the Abyss of Water! I raise my soul to contemplate Thy Face! AMOUN! Come unto me! Hear me! Appear in splendour unto these who worship at Thy Feet! For who am I before Thy Face? What is man. I have hidden myself. and bring me to that Self which is in Thee! AMOUN! O my Father! my Father! the Chariots of Ishrael. and my horses course upon the firmament of Nu! Come unto me. the Conceal‚d One: the Opener of the Day am I! I am Osiris Onnophris. and from me is the Shower of the Life of Earth! I am Amoun. Lord God. or the Son of Man that Thou visitest him! Thou hast made him a little lower than the Elohim—Thou hast Crowned him with Glory and Honour! AMOUN! Hear me! Come unto me! In myself I am nothing—in Thee I am All Self! Dwell Thou in me.] Thou hast been blind and dead. and the horsemen thereof! [All bow in adoration. for I know Thy Name! AMOUN! [Vibrate by formulae of the Middle Pillar and of the Mystic Circumambulation.THE EQUINOX But I have covered my face. I am the Preparer of the Pathway: the Rescuer unto the Light! Out of the Darkness let the Light arise! [Raise hands to heaven.

r. Mighty Mother. Chief: Yod. The Sign of the mourning of Isis. Isis. Osiris. Osiris. 3rd: Sol. 2nd and 3rd Adepts: The Sign of Osiris Slain. Lux. 3rd: Resh. All: I. Q.. Apophis. In the number 21. I declare that I have created thee. Be thou a living creature! Whose body is the Temple of the Rosy Cross. The Invocation of Water is made as in 3°=8° and by the Enochian Keys 10. All: Yod. 193 . W. N.. y. The Sign of Typhon Destroyer. R. a living Spirit of this Sphere of Tzedeq. The Light of the Cross. Thee I invoke! * In Part II. D. Chief: I. All: Isis. 4. Apophis. White light pervades the blue from above. and work thine own salvation! Let us analyse the Key-Word. 3rd: R. Egyptian name of Scorpio. Slain and Risen. Chief: Virgo. in the name hwchy. IAW (All give the sign of the Cross). respectively Invocation h (slhi). y. 12 in E. The Sign of Osiris Risen. Destroyer. 2nd: Nun. n.THE TEMPLE OF SOLOMON THE KING [Lower hands. Touching talisman with white end of Wand..] Be thou a living creature! Whose mind is open unto the Higher! Be thou a living creature! Whose heart is a centre of Light. S.† The Invocation of the Great God Toum Maal O Thou! Majesty of Godhead! Toum Maal! Thee.* Purify talisman with Water and Fire. in the Pass-Word INRI. 2nd: Scorpio. PART II. 11. Chief.) (3rd Adept: X. F. † See 777. Her station is in the West. will imagine herself as a blue eagle between two mighty pillars. (Chief: L. 2nd: N. to do my will..) All: LVX. in the name hyha.) (2nd Adept: V.

and in Death is my dominion! Mine are the eagles that watch in the Eye of Horus! Mine is the Bark of Darkness. divine! O great and glistening Wings! 194 .THE EQUINOX Lord of Amenta! Lord of Enemehitt! O Thou! Whose head is golden as the sun. Ye that mourn Osiris in the dusk of things! Behold He is in Me and I in Him! I am He that ruleth in Amenta! In Sleei (slhi) is my rule. I have set my feet in the West. like to Thyself! Reflector! Transmuter! Creator! Thee. and thy nemyss as the night skyblue! Thou who art as rugged as the wind! Who formulatest wonders in the world! Thou unchangeable as Ta-Ur! Thou. mutable as water! Changing ever. and ever the same! Thou. Horus is my Name. as of the skies of night! O mighty Power of claws and beak. in the Beneath as in the Above. enduring shoulders! O body of blue and golden feathers! O darkening feet. nor go down! The light of my Godhead gleams ever in Thy glowing skies. for I am He that standeth in Thy place! Behold! ye gathering eagles in the Sky! I am come into the West! I am lifted up upon your wings! Ye that follow the bier to the place of Rest. I pass not. as Râ that hath ended his work! Toum goeth down into thy Waters. Thee. girt about with the Waters of the West as with a garment! Thou. and the daylight passeth. I invoke! Behold. and the City of Darkness is my House: Thoth is on the prow of my Bark and I am Khephera that giveth Light! Come unto me! Come unto me. and the shadows come! But I. invincible.] O crowned with darkness! Mother-bird of the Holy Ones! O golden-headed Soul of sleep! O firm. and my power is in the Setting Sun! I am the Lord of Amenta! Toum Maal is My Name! Hail unto Thee! Hail unto Thee! O mine eagle of the glowing West! Toumathph! [Vibrate by the formulae of the Middle Pillar and of the Mystic Circumambulation. I say. who art.

F.E.G. and that He shall stand at the latter day upon the earth.T.] Across the gloomy waters From the land of the Setting Sun Thou art come. I am purified.THE TEMPLE OF SOLOMON THE KING Ride hither on the Storm! Toumathph! [Vibrate by the formulae of the Middle Pillar and of the mystic Circumambulation. I have finished my course. I am the Preparer of the Pathway: the Rescuer unto the Light! Out of the Darkness let the light arise! [Raise hands to heaven.: Toum Maal hath made me to this end! T. with light and life and love! The soul of Tzedeq waits! Come then. and the feast is spread before Thee! Come. The Chymical and Hermetic Marriage of the Eagle of the Waters with the Soul of Jupiter.R. [Purify the talisman with Water and Fire. O come to me! For I know that my Redeemer liveth.F.E. I am the Lord of Life Triumphant over Death! There is no part of me that is not of the Gods.: I am the Reconciler between you! Q.] Q.F. Thou art come.E.: Amoun hath made me to this end! P.: I am the Reconciler between you! 195 .: My Power is to give peace and sleep! T.] Thou hast been blind and dead.: I am the Eagle of the Waters. O creature of talismans! Now I say unto thee: Receive thy life! Receive thy Sight! I am the Reconciler with the Ineffable! I am the Dweller of the Invisible! LET THE WHITE BRILLIANCE OF THE DIVINE SPIRIT DESCEND! PART III.G: My Power is to give strength and health! P.T.D. for the Words of my Mouth are mighty words. for the destined spouse awaits Thy kiss! With roses and with wine.G.: I am the Soul of Jupiter: in the sphere of Tzedeq is my name confessed! P.: I am the Reconciler between you! Q. I have entered into the invisible! I am Osiris Onnophris the Justified One.D..D.R. and my Power is in the West! T. Come. for the guests are ready.T. I have fought upon earth for good.R.

R.D. O our Father which art in Heaven! That the Benignant Eye of the Most Holy and Concealed.G.D. to quiet the pain of mortal men! Grant that this work be unto it for a salvation.: Pain could not dwell before us if we wed.THE EQUINOX Q. may open upon us.T. together in grip of 5°=6° over the Talisman: We were two: are we not made one? P.: My robes were violet: is their purple past? P.T.E.G. and T. sole mighty. who is like unto Thee? O God! hear us when we call! Pray Thou for us.D. and a very invocation of Thy Light Divine. T. to strengthen the infirm.D.E.G: Death could not come where we are if we wed. be the praise and the glory for ever and ever! Who hast permitted me to glean in Thy field! To gather a spark of Thine unutterable light! To form two mighty beings from the spheres of Thy dominion! To make them one by the operation of Thy Divine Wisdom! Grant that this Eagle Kerub in the Sphere of Jupiter may be indeed mighty on the Earth! To heal the sick. sole wise.F.E. who hast given us life and love.T. that we may be merciful. and a very link with the Immortal Soul of Man! Let it be pure and strong.F.: I am the Reconciler between you! Q.F.: I am the Reconciler between you! " Q.: I am the Reconciler between you! O Maker and Creator and Preserver! Hear us who call Thee! Mighty Lord of Life.: I am the eagle: and my form remains.G. the Ancient One of Days. unto the glory of Thine Ineffable Name. that we may be made one! Unto God the Vast One let Thy prayer ascend! [The Magician shall kneel down and say:] Unto Thee. 196 .T. sole merciful One.R. even as Thou art merciful. P. And for ourselves we pray. T.R.F. that this work of mercy that we have wrought to-night be for us a link with thy Divine Mercy.R.: I am the square: and still the square abides. that at last it may attain even unto the eternal Godhead in the veritable KHABS AM PEKHT! KONX OM PAX! LIGHT IN EXTENSION! AMEN.E.: My robes were blue: where is their azure gone? T. AMEN.: I am the Reconciler between you! [Q. P.

save that One whose Dual Nature I have bound herein. And if thou dose treat it ill. ye shall be unto each other as a support and a blessing.. INRI. to strengthen and to restore to health! 21. AHIH. But. if thou dost expose it to the gaze of the profane. and the Blessing of God the Vast One shall be ever upon you in his name :hwchy And now in and by this very name I license all spirits to depart. Be thy Mind open unto the Higher! Be thy Heart the Centre of Light! Be thy Body the Temple of the Rosy Cross! And now I finally invoke upon thee power and might irresistible: to heal the sick. and let its power be assumed by its evil and averse antithesis to become a dreadful vampire.R. V. to alleviate pain. and its way unto the White Glory sure! By Sacrifice of Self shalt thou attain! By mercy and by peace shall be thy path! For I know that My Redeemer liveth and that He shall stand at the latter day upon the earth. ever to prey upon thee. Soror Q. a Flashing Tablet of the Eagle Kerub of Jupiter for the purpose 197 . IHSHVH.THE TEMPLE OF SOLOMON THE KING Let us finally invoke the Divine Light upon this gentle spirit we have created. But let them depart in peace to their Divine Orders in the name of Jeovah Jeovaschah! and let them be ever ready to come when they are called! :\lc hta :\lc Fra: P. then let its spirit return unto the God that give it. I now deliver into thy charge this pure and powerful talisman! See thou well how thou dost acquit thyself herein! Keep it with reverence and love as a thing holy! Keep it in purity and strength! Let the dew of heaven descend upon it in the night season! Let this sacred perfume be burnt before it in the heat of day! At frequent times do this.D. if thou dost use it unworthily.H. constructed many other talismans besides this. and if thou does well and faithfully. that the Vengeance of the Gods may drink its fill. and especially after thou has employed it in a work of love.F. that its paths may be light.

] [First let the symbols in the Shpere of Sensation be equilibrated. In this connection we shall include Frater I. P. On very much the same lines as the foregoing.. he cured the pain in the leg of a certain friend of his. exactly twenty-four hours later. and many other workings were also accomplished about this period.D.THE EQUINOX of curing a certain Lady I——.] 198 .A. and water it with dew. Extraordinary were its results. the result being that when she placed the talisman on her sick mother. and survived to the ripe old age of ninety. to compel his obedience unto the restoring of the health of Frater I. of a serious illness. the result being that the Lady I____ speedily recovered the whole of her former strength.” THE MAGICAL INVOCATION OF THE HIGHER GENIUS (According to the Formulæ of the Book of the Voice of Thoth.) [The ceremony Enterer is the Sphere of Sensation.F.A. The officers are the Divine Sephiroth invoked. For having carefully celebrated the ritual he instructed Soror Q.F. The Hierophant is the Augœides. too hurriedly prepared. invoked into manifest appearance in the early autumn of 1899 the mighty but fallen spirit Buer.D. mother of Soror Q. this venerable old lady was seized with a violent series of fits. by a similar pain. This she neglected to do.F. With a similar talisman.. but in the opposite leg to the one in which his friend had suffered. and nearly died. The Enterer is the natural man. Q.two.F.R.'s ritual for “The Magical Invocation of the Higher Genius.R. to feed the talisman with incense. reconsecrated the talisman. This is the Opening of the Hall of Truth.. More important than any such dealings with the Paths is his progress in the Middle Pillar.D. however. but forgetting to close the circle he found himself afflicted.

Thus seated. and teach me the value of Self-Sacrifice: so that I shrink not in the hour of trial.THE TEMPLE OF SOLOMON THE KING The First Invocation. Heart of my Soul. Come forth unto me. Fire: O send forth Thy light and Thy Truth. let them guide me unto Thy Holy Hill. in Thee am I All-self existing in Thy Selfhood to eternity! [Close now the channels to the Ruach of the Material senses: endeavouring at the same time to awaken the Inner sight and hearing. Thee I invoke. and I shall be whiter than snow. naught can avail thee to true progression: and that alone by purity of Mind and Will canst thou ever hope to enter into that Glory. mine Essence. my Light: and do Thou guard me and guide me through the Manifold Paths of Life: that I may at length become one with Thine Immortal and Imperishable Essence! Unto Thee. Thou that art my true Self: my Light: my Soul! come forth unto me: Thou that art crowned with Glory: That art the Changeless: The Un-nameable: the Immortal Godhead. Not unto me. Who hast permitted me to enter so far in the Sanctuary of Thy Mysteries. strive to grasp the same ray of the Divine Glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires. saying in thy heart:] First purification and consecration of the candidate by Fire and Water. Sole Wise. self. Pray then for that purification. the feebleness of his boasted Intellect. And ever upon their summits flame the Lamps of their Spiritual Essence! Thou that livest in the Glory beyond that Gate: Heart of my Soul. Angel and Lord! Hear Thou in the habitations of Eternity. and at my left a Pillar of Cloud. to Thy Dwelling-place! I stand before the Beautiful Gate: before the mighty Portal of the Universe: at my Right Hand a Pillar of Fire. O Lord of the Universe! grant Thou that upon me may shine forth the Light of my Higher Soul. who art my very Selfhood. Thee I Invoke! Come Thou forth unto me. whose Place is in the Unknown: and whose Dwelling is the Abode of the Undying Gods. let them lead me. my Lord: to me. Come forth unto me. At their bases are the dark-rolling clouds of the Material Universe: and they pierce the Vault of the Heavens above. Water: Purify me with hyssop.shining Flame. and purify to Thy Glory My mind and Will! Without Thee am I nothing. and His Name in the presence of the Ancient of Days. who am Thy vain reflection in the mighty sea of Matter! Hear Thou. but that my Name may be written upon High. and Sole Eternal one. but unto Thy name be the Glory! Let the influence of Thy Divine Ones descend upon my head. Sole Mighty. Remember that without That Light. Let me be guided by the 199 . and I shall be clean: Wash me. be Praise and Glory for Ever. and that my Genius may stand in the Presence of the Holy One: in that hour when the Son of Man is evoked before the Lord of Spirits. come forth. Glory of Light.

” O Thoth! Who makest Truth the Word of Aeshoori! make my word truth before the circle of the Great Gods! Adoration unto Thee. purify me with the Living Waters! Adoration unto Thee. O AESHOORI. make me Holy with the Hidden Flame! Adoration be unto Thee. O Dark-Bright One! Hoor! the Prince of the City of Blindness! Adoration unto Thee. and whose places Anubist hath fixèd against the day of “Be-withus. Truth-Queen. Lord of Amennti! Thou art the Lord of Life Triumphant over Death: there is naught in Thee but Godhead! TOUM! Toum who art in the great Dwelling! Sovereign Lord of all the Gods. then say.. In whom are all the hues of the Rainbow. as if with the projected Astral consciousness:] Adoration unto ye. Anubi. and deliver! Deliver me from that God that feedeth upon the damnèd. and say:] Adoration unto Thee that Dawnest in the Golden! O Thou that sailest over the Heavens in Thy Bark of Morning! Dark before Thee is the Golden Brightness. Auramooth. ye Lords of Truth in the Hall of Thmaist. who presidest at the Balance of Truth! Adoration unto Thee. &c. Asi. Thaumæshneith. May I walk as Thou walkest. adoration unto Thee. Who hast no master. and holding the Astral presentment of a Lotus Wand by the white band in his right hand. Nephthyst. who guardest the threshold of the Universe! Adoration unto Thee. O Thmaist. he standing in the place of the Hierophant.THE EQUINOX help of my Genius unto Thy Throne of Glory. for I am made as ye! O ye of the Hosts of the Hotepischim! Purge ye away the wrong that is in me! Even as ye purged the Seven Glorious Ones who follow after the coffin of the Enshrined One. [Now go up to the Altar: formulating before thee a glittering Light: imagine that it demands wherefore thou hast come. Thou the great Space-Wanderer to whom millions and hundreds of thousands of years are but as one Moment! Let me enter with Thee into Thy Bark! Let me pass with Thee as Thou enterest the Gate of the West! As Thou gleamest in the Gloaming when Thy Mother Nuit enfoldeth Thee! [Now kneel at the Altar with thy right hand on the White Triangle. and thy left in the left hand of thine Astral double. Ineffable in the centre of the World of Life and Light. 200 . Dog-faced but humanheaded. let me grasp your hands. save me. O Holiness. cycle of the great Gods which are behind Osiris: O ye that are gone before.

who should not extol Thee! Unto whom there is none like. to such an one art Thou propitious! Who should not praise Thee then. O Lord our God! Who should not extol Thee. in myself. and say from thence:] The Voice of My Higher Soul said unto me: let me enter the path of Darkness: peradventure thus may I obtain the Light! I am the only being in an Abyss of Darkness: from the Darkness came I forth ere my birth. Sole Wise. the Invisible foe! Devourer of Immortality is his Name! Unto Thee. strive to aspire with all thy will unto the highest Divinity. who submit themselves unto Thee! And whosoever humbleth himself in dust and ashes before Thee. O Lord of the Universe! Who should not praise Thee! All belongeth unto Thee! Either Thy love or Thine anger all must again re-enter! Nothing canst Thou lose. cometh all good! from Thy Hands flow down all grace and blessing! The Characters of Heaven with Thy Finger hast thou traced: but none can read them save he that hath been taught in Thy school! Therefore. from the Silence of a primal Sleep.THE TEMPLE OF SOLOMON THE KING That dwelleth by the Pool of fire in the Judgment Hall. the meek-hearted and the poor. whose dwelling is in Heaven and in the virtuous and God-fearing Heart! O God the Vast One! Thou art in all things! O Nature! Thou Self from Nothing—for what else can I call Thee! I. be Praise and Glory for Ever: who hast permitted me to enter so far in the Sanctuary of the Mysteries. And the voice of ages answerŠd unto my soul: child of Earth! The Light shineth in the Darkness. Lord of the Universe. eater of Hearts. and there is none beside Thee! Thou dost what Thou wilt with Thy Mighty Arm: and none can escape from Thee! Thou alone helpest in their necessity the humble. and lifting unto heaven thine eyes. even as servants look unto the hands of their masters. but unto Thy Name be the Glory! [Again finish by laying sword on nape of neck. for all things tend unto Thine Honour and Majesty! Thou art Lord alone. and raise above thine head thy hands (the left open and the right still holding the magic sword). but the Darkness comprehendeth it not! [Now formulate before thee a great Angel Torch-bearer saying:] Arise! shine! for Thy Light is come! 201 . and handmaids unto the hands of their mistresses. even so our eyes look up unto Thee! For Thou alone art our help. saying: So help me the Lord of the Universe and my own Higher Soul!] [Rise now. I am nothing! I. I am all Self: and exist in Thy Selfhood from nothing! Live Thou in me: and bring me unto that Self which is in Thee! For my victory is in the Cross and the Rose! [Now pass to the North and face the East: projecting unto the place of the throne of the East the Astral double. Not unto me. O Lord. Sole Mighty. and Sole Eternal one. in Thee. Devourer of Shades. saying:] From Thy Hands.

that I may be able. and exalt again thy mind unto the contemplation of the Mercy and Justice of our God. then say:] Purify me with hyssop and I shall be clean: wash me and I shall be whiter than snow! O send forth Thy Light and Thy Truth. so pass thou on! [Pass to the North. Grant unto me that I may attain unto thy Peace. O Gate of the West! [Pass to South-West and project Astral. with Thine aid. for they shall obtain Mercy. even to Thy Tabernacles. I stand before the Gate of the West. and let me live in Thy Love! Let me be merciful even as my Father in Heaven is merciful. face West and halt: formulate the Ideal* of Divine Mercy: and then that of Divine Justice: aspiring with all Thy heart unto each. O Lord of Perfect Justice! Mighty is Thine Arm. let them lead me. let them guide me unto Thy Holy Hill. saying:] Purify me with hyssop. Let me enter. Then saith the Guardian of the Gate of the West:] Thou canst not pass by Me. the first containing the Sephirah Chesed. Come unto me. At my right hand is the Pillar of Fire: and on my left the Pillar of Cloud: below they are lost in Clouds of Darkness: and above in Heaven in unnameable Glory. and the Pillars of the Universe arise in Majesty before me. saith the Guardian of the West: except Thou canst tell me My Name! [Saith the Aspirant:] Darkness is Thy Name: Thou art the Great One of the Paths of the Shades! [Saith the Great One of the Night of Time:] Child of Earth! remember that Fear is failure: be thou therefore without fear: for in the heart of the Coward. Virtue abideth not! Thou has known Me now. strong is Thy Hand: Justice and Judgment are the habitation of Thy Throne! Strengthen Thou. wherein is life for evermore. to Thy Dwelling-place! * These are the two pillars of the Tree of Life. for Thou hast said: Blessed are the Merciful. and say:] Come unto me! O Lord of Love and Pity. 202 . let them guide me unto Thy Holy Hill. to cast out and destroy the Evil Powers that ever fight against those who seek Thee! [Formulate now before thee the Two Pillars of Cloud and of Fire. my will and heart. O Lord of Strength. repeating the foregoing prayers. and the second the Sephira Geburah. and I shall be clean! Wash me and I shall be whiter than snow! O send forth Thy Light and Thy Truth.THE EQUINOX [Pass round the Temple to the South. come unto me. let them lead me.

yet I saw it not. [Pass to between the Pillars. Thee. Amen! [Now rise: lift up both hands and eyes towards heaven. on the left the Pillar of Cloud: stretching from the dark clouds of the World of Darkness to the Bright Glory of the Heavenly Light: Ever affirming to Eternity the Equilibration of the Powers of God the Vast One! Let me pass the Gate of the East Land! Let me pass the Gate of the Tuat. Lord of the Universe. and concentrate upon the Glory and Splendour of Him that sitteth upon the Holy Throne for ever and ever. there is light alone in Thee! Rend asunder. and there standing in the sign of the Enterer. saying:] Thou canst not pass by Me. and say:] KHABS AM PEKHT! KONX OM PAX! LIGHT IN EXTENSION! In all my wanderings in Darkness the Light of Anubist went before me. my King! As it is written: The Lightning lighteneth in the East and flameth even unto the West: even so shall be the Coming of the Son of Man! 203 . the Vast and the Mighty One! Ruler of Light and of Darkness: we adore Thee and we invoke Thee! Look with favour upon this Neophyte who now kneeleth before Thee. I invoke in my need! Dark is all the world. to the Glory of Thine Ineffable Name. It is a symbol of the Hidden Light of Occult Science. Thou hast known Me now: so pass thou on unto the Cubical Altar of the Universe! [Pass to the West of the Altar. project Double to the place of the throne of the East. kneel at Altar and repeat in Astral:] THE PRAYER OF OSIRIS. Lord of the Universe. and standing thus concentrate upon the Highest Divinity. Unbalanced Severity is but Cruelty and Oppression. within. tear aside the Veil of the Sanctuary: let mine eyes behold my God. except thou canst tell me My Name! [Saith the Aspirant:] “Light dawning in the Darkness” is Thy Name: the Light of a Golden Day! [Saith the Osiris:] Child of Earth! remember that Unbalanced Force is Evil: Unbalanced Mercy is but Weakness. and grant Thine aid unto the higher aspirations of His Soul. saith the Guardian of the East. so that he may prove a true and faithful servant of the Mighty Ones. issuing forth with Râ in the Glory of Red Dawn! [Pass to the North-East. project Astral to between the Pillars. say:] O Glory of the Godhead Unspeakable! Eternal Master! Ancient of Days! Thee.THE TEMPLE OF SOLOMON THE KING Dim before me looms the mighty Gate of the East! on the right the Pillar of Fire. without.

I stand between the mighty Pillars of that Gate: at my right hand the Pillar of Fire.THE EQUINOX [And now shalt thou see a light slow formulating into the shape of a mighty Angel. I am He that liveth but was dead. and thou shalt withdraw thyself from this sight and again say:] I saw Water coming from the Left Side of the Temple: and all unto whom that Water came were made whole. though he were dead. Allelulia! O Lamb of God: who takest away the Sins of the World! Grant us Thy peace! I am come forth from the Gates of Darkness: I have passed by the Gate of Amennti: and the Gate of the Taot! Behold! I am come to the Gate of the Shining Ones in Heaven. Thou that art crowned with starlight: Thou that shinest amongst the Lords of Truth: whose place is in the abode of the Spirits of Heaven! [When Thou shalt again see the Glorious One thou shalt salute with Enterer. imagine it as encompassing thee and entering into Thy inmost Being. my God. and that He shall stand at the latter Day upon the Earth. my King: come unto me. for Thou hast permitted me to enter thus 204 . and exalt thy mind unto Its glory. the Rescuer unto the Light! I am the Reconciler with the Ineffable! I am the Dweller of the Invisible! Let the White Brilliance of the divine Spirit descend. I know: and my Face is set towards the land of the Maat! [Again formulating the Augœides. Now halt by the Light. and say:] I am the resurrection and the life. the Justified One. [A long pause.] Thus at length have I been permitted to comprehend the Form of my Higher Self! Adoration be unto Thee. yet shall he live again: and whosoever liveth and believeth on Me shall never die! I am the First and the Last. come forth. Lord of my Life. 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 Concealed One: The Opener of Day am I! I am Osiris Onnophris. and behold I am alive for evermore. and at my left the Pillar of Cloud: Open unto me O gate of the God with the Motionless Heart: I am come forth by the T'eser Gate: I advance over the Paths that I know. I am the Way: the Truth and the Life: no man cometh unto the Father but by me. He that believeth on Me. I am 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. and cried: Blessed is He that cometh in the Name of the Lord. facing it. and hold the keys of Hell and of Death! For I know that my Redeemer liveth.] Come forth. pass between the pillars and circumambulate thrice: reverently saluting the East betimes.

p. and in several cases workmen and visitors were struck senseless by a kind of paralysis and by fainting fits. such as E. to evoke it to visible appearance. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him. * Whilst deep in these magical practices his house in London became charged with such an aura of evil that it was scarcely safe to visit it.F. teach me this one thing: how I may learn from Thee the Mysteries of the Higher Magic of Light. by degrees P. (See “At the Fork of the Roads. And. we have to consider the evil work of others in the Order. Angel of God the Vast One: hear me. 1. to consecrate it.) Weird and terrible figures were often seen moving about his rooms.THE TEMPLE OF SOLOMON THE KING far into the Sanctuary of Thine Ineffable Mystery: and hast vouchsafed to manifest unto me some little fragment of the Glory of Thy Being. and formulating duality. and thus setting the within against the without. but to select it. Any idea in the mind is of little importance while it stays there. and seeking. the eternal curse. I pray Thee to let there be a link of Bondage between us: that I may ever seek. who. my Guide. nearer unto Thee! Let me aid Thee in Thy suffering that I may one day become partaker of Thy Glory: in that day when the Son of Man is invoked before the Lord of Spirits. were attempting to destroy him. and His Name in the presence of the Ancient of Days! And for this day.E. First. that by the aid of Him that sitteth upon the Holy Throne. 101. finally.J. my Master. my Lord and King! The result of these magical experiments was twofold. And before Thee I do promise and swear. i.. 205 . vol.* This is the natural effect of all that class of magic which consists in making a circle. starry Spirit. that is indeed dangerous.'s own experiments. who art in Truth my Higher Genius. envious of his progress and favour with the Chiefs. How I may gain from the Dwellers in the bright Elements their knowledge and Power: and how best I may use that knowledge to help my fellow-men. This was not solely due to P. I will so purify my heart and mind that I may one day become truly united unto Thee. more and more of Thy Mystery and Thy Mastery: let each day and hour bring me nearer. Hear me. and grant my prayer! Grant that I may ever uphold the the Symbol of Self-sacrifice: and grant unto me the comprehension of aught that may bring me nearer unto Thee! Teach me. No.” THE EQUINOX. obtain help and counsel from Thee Who Art my very selfhood.

was similar to that of “Rising on the Planes.C. the highest of the ceremonial operations of the Golden Dawn. and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the Sacred Operation of Abramelin the Mage. penetrating further and further into the mysteries of occult knowledge. he saw ever more clearly that most of the members of the Order of the Golden Dawn were scarcely worthy of his contempt.” Having made this important discovery he abandoned his intended experiments in ceremonial Divination and Alchemy. He could not yet know that the chief is as his disciples. more certainly than years of study and reading. 206 . that there was but one goal to the infinite number of paths seen by the beginner. and that the ultimate result of the c of c Operation. yet in spite of the folly of the disciples he remained loyal to their master D. though raised to a higher power.D. these practical workings taught him.THE EQUINOX For as he advanced from grade to grade. For like attracts like. Secondly.F.

though interesting enough in itself. and though abridgement deducts considerably from its value. is scarely 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. The ritual of the 5°=6° is of considerable length. Outside these preparations little else was accomplished. In January 1900. 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.THE ADEPT DURING the whole of the autumn of 1899 we find P. busily engaged in making all necessary preparations for the great operation. returned to Paris in order that before commencing the Sacred Operation of Abramelin the Magic he might pass through the grade of 5°=6°. and. except for a fragment of a MS. We should like to give it in its entirety. This MS. and become an Adeptus Minor in the Second Order of the Golden Dawn. and trust to make up for our shortcomings 207 . on the “Powers of Number. as well as the astonishing rapidity of his Magical progress.” no other record of the progress of P. but space forbids. during these three months is forthcoming.. P. we will do our best to give its essence.

* Chief: Associate Adeptus Minor. what is the mystic number of this grade? Second: 21. Merciful Exempt Adept. which he made to represent the Universe. Christian Rosenkreutz. what is the Vault of the Adepts? Second: The symbolic burying-place of our mystic Founder. Third: The Veil of the Sanctum Sanctorum. having called upon the members to assist him open the Vault of the Adepts. Mighty Adeptus Major. what is the Pass-Word formed therefrom? Third: Aleph: a. 6°=5°. Third: Yod: y. No.THE EQUINOX by attaching to this ritual P. Chief: Mighty Adeptus Major. 7°=4°. 2. Second: Paroketh: tkrp. Chief: Associate Adeptus Minor. Chief: Mighty Adeptus Major. Chief: Hé: h.” THE EQUINOX. by what sign hast thou entered the Portal? Second: By the sign of the rending asunder of the veil. vol. by what sign has thou closed the Portal? Third: By the signing of the closing of the Veil. turns to the Second Adept and says:] Mighty Adeptus Major. i. Third: Eheieh: hyha. Second: Pe: p. In this grade the following officers are required: Chief Adept. OPENING [The Chief Adept. Third Adept. 5°=6°. Second: Kaph: k. Associate Adeptus Minor. Second Adept.’s lucid and learned interpretation. and upon the Associate Adeptus Minor to see that the portal is closed and guarded. Third: Resh: r. Third: Tau: t. Chief: Hé: h. 208 . * See “Liber O. THE RITUAL OF THE ORDER OF ROSÆ RUBEÆ ET AUREÆ CRUCIS RITUAL OF THE 5°=6° GRADE OF ADEPTUS MINOR.

The Temple in the Opening and First Point of [The key to the Vault. our race. which the Chief Adept carries upon his breast. it is.” Abiegnus. Abi-agnus. Chief: Mighty Adeptus Major. strength of our race. = ' & % & Entrance 209 . Another form of the Rose and Cross. why in the centre? Second: Because that is the point of Perfect Equilibrium. and the Powers hidden in the word I∴ N∴ R∴ I∴. his head being towards the East. Lamb of the Black Pillar White Pillar Father. Bia-genos. BIA-GENOS. in what part of it is he buried? Third: In the centre of the Heptagonal sides and beneath the altar. the fadeless Rose of Creation. answering to the four elements. the Mystic Mountain of Abiegnus. the Rose and the 5°=6° Ritual. is then explained to mean “the Key of Sigils and of Rituals”. The complete symbol of the Rose and Cross. and the four words Third Second make the sentence: “Abiegnus. the seven days of Creation. Cross. divided into a Hexad and Tetrad. Its Pastos seven sides the seven lower Sephiroth. Chief born of the Father. It is situated in the centre of the Altar Earth.* is then explained as resuming within itself the Life of Nature. Thus. and the seven ! Palaces. the sacred Rosicrucian Door with Elemental Mountain of Initiation. in the Mountain of the Caverns. The meaning of Tablets & Cherubic Emblems Abiegnus is explained as follows by the Third Adept: ] It is ABI-AGNUS. Abigenos. and the Tau Cross the lower four.THE TEMPLE OF SOLOMON THE KING Chief: Associate Adeptus minor. by metathesis. which is the mountain of God in the Centre of the $ Universe. the name of the Founder signifies the Rose and Cross of Christ. is shown to represent the force of the ten Sephiroth in nature. The Vault itself represents the tomb of East Osiris Onnophris. born of the Father. The Oval embraces the first six Sephiroth. and the strength of DIAGRAM 60. the Justified One. the Crux Ansata. ABI-GENOS. and that it * See Diagram 80. the Other Members Mountain of the Lamb of the Father. [By this system of question and answer the whole symbolism of the vault is explained. the immortal Cross of Light.

* and by the Cherubic Emblems. the Chief Adept explains his as follows: “My wand is surmounted by the Winged Globe.. It symbolises the equilibrated force of the Spirit and the four elements beneath the everlasting wings of the Holy One. British Museum. The Crux Ansata. also to the five preparatory examinations for this grade. m DIAGRAM 61.” k b j MAGISTER IHESVS CHRISTVS DEVS ET HOMO g t h j BENEDICTVS DOMINVS DEVS NOSTER QVI NOBIS DEDIT n SIGNVM y (Mystic name) FRA. The explanation of the Rose and Cross being ended.” and and 120 divided by five yields * For a further account of these see “The Elemental Calls of Dr. which symbolizes the development of creation. The Egyptian Key of Life. around which the twin Serpents of Egypt twine. Dee.” The door of the Vault is guarded by the Elemental Tablets.” in Sloane MSS. Then. It is written: “His days shall be 120 years. The reverse of the Complete Rose and Cross. sacred to Osiris.” Which the Chief Adept explains as follows:] The 120 years refer symbolically to the five grades of the First Order. It symbolises rebirth and resurrection from death.THE EQUINOX represents the force of the twenty-two letters in Nature as divided into a three. and to the revolution of the powers of the Pentagram. Lastly. the Third Adept first explains his wand as having marked on it the colours of the twelve signs of the Zodiac between Light and Darkness. the Adeptus Major explains his as “a wand terminating in the symbol of the Binary. and upon it is written the words: “POST CENTUM VIGINTI ANNOS PATEBO. et A. DIAGRAM 62. 210 . secondly. a seven and a twelve.C. R. which are attributed to the Planets. and surmounted by the Tau Cross of Life.” On it are marked the seven colours of the rainbow between Light and Darkness. “many and great are its mysteries. or the Head of the Phoenix. and that it is surmounted by the Lotus Flower of Isis.R.















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D IAGRAM 63 The complete Symbol of the Rose and Cross.





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.

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DIAGRAM 65. The Chief Adept’s Wand.

DIAGRAM 66. The Phœnix Wand.

[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: y. Second: Nun: n. Third: Resh: r. All: Yod: y. 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:]


The Sign of Osiris slain. [Chief, giving the L sign with bowed head.*] 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 hwchy , 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, * For these signs see “Liber O,” THE EQUINOX, vol. i. No. 2.


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T a T n P S m m O P n l X a a o h a a p a l a d t r O b g o c a h m a L a d i A c c d A i a g a c z p i d o o D X X r l D o n o h V o n i i a S o a i X n t P r X a o a l i g d i S a t O m l V r g n a X V d r D m a e S V a L T P a a n n e l a P r i i a a a S d i b G o S o o r p c s p i m b m c i l X a n a i j

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D IAGRAM 67. The Elemental Tablets and Cherubic Emblems

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. 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) × 12 yieldeth the number 120. [After this the Aspirant must take a solemn DIAGRAM 68. obligation: first he is bound to the Cross of Suffering, 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∴,


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;] rtk. 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: hmkj. That I will do the utmost to lead a pure and unselfish life. . . . hnyb. 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. dsj. That I will uphold to the utmost the authority of the Chiefs of the Order. hrwbg. 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. . . . trapt. 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. jxn. 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. . . . dwh. I further promise always to . . . display brotherly love and forbearance towards the members of the whole Order. . . . dwsy. I also undertake to work unassisted at the subjects prescribed for study in the various practical grades. . . . twklm. 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


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 (rkmd), 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 learnŠd 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.


(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: 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 w h was forcibly wrenched away, it pulled with c h y 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.] w h w h

h y

h y


[The Chief Adept lies in the Pastos upon his back in full regalia; the complete symbol of the Rose and Cross on his breast The Elemental Tablets and the hung by double phoenix collar; arms Four Kerubic Emblems crossed on breast, not hiding symbol; nd rd Aspirant 2 Adept 3 Adept hands rest on shoulders bearing scourge and crook; between them and under them DIAGRAM 69. the Taro. The Temple in the Second Point of the The lid of the Pastos is closed and the 5°=6° Ritual. 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.
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Second Point.
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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 X v which is equivalent to “Post annos Lux Crucis Patebo” ^X —“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 Altar* 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,” i.e., “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,† the emblems of those Eternal Forces, betwixt which in equilibrium the * See Diagram 79. † See Diagram 74.


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?” Chief Adept: I am the Resurrection and the Life: he that believeth in me, though Minu- Chief A. Titles he were dead, yet shall he live, and tum & MunGrades whosoever liveth and believeth on me, dum shall never die. w h Second Adept: Behold the Image c h y [directing attention to lower half of lid*] of the Justified One, crucified on the Serpent & Sword Cross of the Infernal Rivers of Death, Admission Badge and thus rescuing Malkuth from the Folds of the Red Dragon. Door ajar Third Adept: And being turned nd [directing attention to upper half] I saw 2 Adept seven golden light-bearers, and in the Black Pillar White Pillar 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 rd 3 Adept His voice as the sound of many waters. And He had in His right hand Seven DIAGRAM 70. Stars, and out of His Mouth went the The Temple in the Third Point of the Sword of Flame, and His countenance 5°=6° Ritual. was as thoe 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.

* See Diagram 71.


D IAGRAM 71 . The Lid of the Pastos.

I am the Preparer of the Pathway. and the Key-word. the mixture of colours. the Pass-word Eheieh (hyha). for many and great are its mysteries. I have entered into the Invisible. Color. Chokmah is Grey (opalescent). says:] For I know that my Redeemer liveth. concerning which it is not fitting that I should speak more fully. the Truth and the Life. the Rescuer unto Zodiac the Light. I am the Purified. but now I see.] Arise now an Adeptus Minor of the Rose of Ruby and Cross of Gold. I am Osiris Onnophris. 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. there is no part Mobile of Me that is not of the Gods. ' % # & ! $ = 219 . INRI. who. I am the Sun in his rising. the Opener of the Day. Kether is the highest of all. with the appropriate colours attributed thereto. [The Chief Adept then explains to the Aspirant the Mystic number of this Grade — 21. after which he explains to him the diagram of the Minutum Mundum as Elements follows:] Behold the diagram of “Minutum Mundum Sive Fundamentum Coloris”— DIAGRAM 71. I have passed through the Gates of Darkness unto Light. I am Amoun. I have passed through the hour of cloud and of night. It is as thou seest the Diagram of the Sephiroth and Paths. all kneel save the Chief Adept. I have fought upon Earth for Good. [Then the Chief Adept says:] I am the Reconciler with the Ineffable. I am the Lord of Primum Life triumphant over Death. the Concealed One. [A short pause. “The Small Universe or the Foundation of Minutum Mundum. the Justified One. See that thou reveal it not to the profane. no man cometh unto the Father but by Me.THE TEMPLE OF SOLOMON THE KING [The Second and Third Adepts lead the Aspirant into the Vault. seeing that therein is the Key of Nature. I am the Dweller of the Invisible. extending his arms. in the Sign of Osiris Slain. I have finished my Work. and therein scintillates the Divine White Brilliance.” Treasure it in thine heart and mark it well. let the white Brilliance of the Divine Spirit descend. and that he shall stand at the latter day upon the Earth. I am the Way.

In Chokmah is the root of Blue. Red-Orange. Greenish Blue. k Jupiter s Mars. and thence is the Yellow reflected into Tiphereth. the absorption of colours. is ascribed the yellow colour of Tiphereth. and this is reflected into Chesed. s Sagittarius.THE EQUINOX Binah is darkness (iridescence. The beams of Chesed and Geburah fall in Jesod and yield Purple. Yellow-Green. Indigo. f Leo. Unto Air. In Kether is the root of Golden Glory. Emerald. and thus is the first reflected Triad completed. c. Green. In Binah is the root of Red. Deep Blue. The colours of Earth are to be found in Malkuth. Violet. For from the Orange-tawny of Hod and the greening nature of Netzach is reflected a certain greenish Citron—Citrine. m. is ascribed the red colour of Geburah. From the Orange-tawny of mixed with the Puce of Yesod. Blue. And from the rays of the third Triad are these three colours shown in Malkuth. u Capricornus. Yellow. Crimson. r Sol. y Virgo. together with a fourth. z Gemini. h Aries. Those of the planets are in the Rainbow thus: t Saturn. 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). a. Orange. Unto Fire. d Venus. Orange. And from the Green and the Puce there cometh a certain other darkening Green— Olive. Scarlet. The beams of Chesed and Tiphereth meet in Netzach and yield Green. Greenish Yellow. black-opal). Unto Water. The beams of Geburah and Tiphereth meet in Hod and yield Orange-tawny. is ascribed the blue colour of Chesed. q Pisces. b Mercury. x Aquarius. And the synthesis of all these is blackness and bordereth upon the Qliphoth. 220 . n Scorpio. and thus are their positive colours formed. Amber. Scarlet. which is their synthesis. Unto the signs of the Zodiac are ascribed the following: l Libra. Indigo. g Luna. j Cancer. and thus is the Supernal Triad completed. w Taurus. prodeedeth a Redrusset brown-Russet. and thus is the third Triad completed. Violet. and this is reflected into Geburah.

The Third Adept then explains the Admission badge of the Sword and the Serpent. And the Scourge into those colours symbolising Netzach. and says:] D This is the symbolic mountain of God in the j d centre of the Universe. At its base is the h j wall of Secrecy. the other ascending. . as follows:] The Vault consists of three principal parts: (1) The Ceiling. Binah. whose sole gate is formed by the two pillars of Hermes. Gemini. the one unites the Sephiroth and the other the Paths. The one is descending. Scoripo. . the Chief Adept leads the Aspirant to the Diagram of the Mystic Titles k b and Grades. Chesed. the Sacred Rosicrucian b g e j Mountain of Initiation. and in the Sword the rush of the DIAGRAM 73. The ceiling consists of a triangle. The explanation of this diagram being concluded. the other is the Volatile. The ascent of the mountain is n h made by the Serpent of Wisdom. . . the Second and Third Adepts remove the Altar. The Emblems on the Altar. and surrounded with darkness. t t [This diagram shows a mountain crowned with light. DIAGRAM 74. (2) the Heptagonal walls. [The Chief Adept then greets the newly made adeptus Minor with the name of Frater Hodos Chamelionis. Furthermore in the Serpent of Wisdom is shown the ascending spiral. c 221 . . Leo. Chokmah. and the Chief Adept completes the Third Point by instructing the Aspirant in the mystic symbolism of the Vault itself. Tiphereth. Taurus. enclosing a Rose of twenty-two petals surrounded by a heptagram. Tiphereth. the Mystic Mountain of the a C c Caverns. saying:] . [This explanation being finished. thou wilt observe that the Colours of the Paths and the Sephiroth form a mutual balance and harmony in the Tree. pointing out that the Crook is divided into the Colours symbolic of Kether. a brilliant white. Capricornus and Hod. (3) The Floor. The Second Adept then explains the colours of the Crook and the Scourge. of seven colours. The Crook and Scourge. Cancer. descending White Brilliance from beyond Kether. chiefly black. the one is Fixed. . Geburah and Water. Aries.THE TEMPLE OF SOLOMON THE KING Further. even the Mountain of Abiegnus. Air. . On the triangle are the three Supernal Sephiroth. . and in the heptangle the seven lower ones.

f c DIAGRAM 75. and thus mayest thou at length comprehend that even the evil helpeth forward the good. having upon it also a triangle enclosed with a heptagram. the four Cherubim. In the midst of the Evil Triangle is the rescuing symbol of the Golden Cross united to the Red Rose of forty-nine petals. the Eternal Spirit. The Wall of the Vault. “But the Whiteness above shineth the brighter for the Blackness which is beneath.] [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. A % b # j b g h k ' e ! = t y j j n & h e $ d a l i DIAGRAM 76. the seven Planets. .THE EQUINOX The Floor is black. each of which consists of forty squares representing the ten Sephiroth.* that the Foot is black. [All quit Vault. * See Diagram 80. . the three Alchemic Principles. Upon the Altar is placed the Black Calvary Cross charged with a rose of twentyfive petals representing the counterchanged action of the Spirit and the four Elements.” which are shown forth in the seven walls. and the twelve Signs. bearing the titles of the Averse and Evil Sephiroth as shown by the Great Red Dragon with seven heads. The Black Calvary Cross. with a white Calvary Cross and Circle upon a pedestal or Da‹s of three steps. .” “And between that Light and that Darkness vibrate the seven colours of the Rainbow. 222 . the three Elements.

The Circular Altar. LAM S Q RZ BR U & tw kl m dw h j | Y D jx % n HLK C UG TY L YL |AYRaTaS |aygwu L A YL X U S T G C hmk dwsy mwat |ay MG & . The Floor of the Vault. DIAGRAM 80. DIAGRAM 78. The Rose and Cross. The Ceiling of the Vault. DIAGRAM 79.d s j WG g wb hr BH L ! n yb J t t ra p h ' rtk V Z F R B M H Q P K A N GT }WRY R = $ DIAGRAM 77.


] THE CLOSING [The Chief Adept asks the very honoured Fratres and Sorores to help him close the Vault of the Adepts.'S SKETCH FOR AN EXPLANATION OF THE 5°=6° RITUAL OF ADEPTUS MINOR. The Chief then gives the Aspirant the grip of this grade and the Third Point is finished. The reader must. FRATER P. Chief Adept: Per Sanctum Spiritum Reviviscimus. (replaced by Horus) and Osiris. in the Mystic Mountain of Abiegnus. Apophis. we give below in its entirety. DIAGRAM 82.] The following explanation of the above ritual by P. for it is a great help in properly understanding the 5°=6° Ceremony. Geburah.” Thus have I closed the Vault of the E. Third Adept: Ex Deo Nascimur. and this fact no doubt accounts for several Eastern expressions of thought creeping in. Chesed. and then says as he rises and closes the door:] “Post centum viginti annos patebo. Adepts. In this Grade there are three officers: Isis.THE TEMPLE OF SOLOMON THE KING and that on the sides are depicted the twenty-two colours of the paths between Light and Darkness. [All present give the LVX sign in silence. however. bear in mind that it was not written till nearly three years after the present date. The Side of the Pastos. Yet their functions are in a sense counterchanged. Head End. Tiphereth. the Chief Adept representing 223 . Jeheshuah Morimur. DIAGRAM 81. Second Adept: In The Cross at the Foot of the Pastos.

For this is the First Breath of the Light.THE EQUINOX Osiris in the main ceremony. the Concealed One! when Isis and Osiris are united. for the intention in all the grades is identical. Also the Rose and Cross resumes INRI. The knocks which open the ceremony are seven. Now the Flaming Sword is a swift and transitory symbol. and the fixation of the Wanderers (the seven planets. and reveals the man whose majesty is that of the ten Sephiroth (which are combined in the Ankh). and last the centre of the Earth affirmed in turn. the formation of the Stone of the Wise from the seven-fold regimen. It is the Ankh which is held in the hand of Chesed. Not only are the knocks symbolic of the Hexagram as above. That which is alive is buried there: not that which is dead in very truth. This and the wands are the * See Diagram 61. then the Tiphereth symbol of the Vault. The Second appearance of the Light is as a flash of Lightning.* but in a passive way. but they refer to the moving of the Divine Spirit of Fire upon the Waters. or of the volatile. and thus is the Light invoked in the second place. the solidity and permanence of Light is given in the pyramidal symbol. and IAO besides its Apophis signification (for IAO is the Gnostic Name of the Most High IAIDA) is Amoun descending—He. namely. so in the further ritual. THE FIRST VIBRATION.” For Tiphereth 5°=6° is a Solar degree. they will formulate that which is Kether in Tiphereth. Also we must first be crucified. 224 .e. the Rose and Cross. the number of Eheieh.. that of harmonising the temple with the ceremony. Now INRI conceals IAO. 777 = One is She the Ruach Elohim of Lives. Moreover 17 is the Svastika and IHShVH—the Pentagram again. i. The Seal is IAO. and Olahm ha Qliphoth. This descent from Kether to Malkuth formulates the Flaming Sword. The Key to the Vault is the Rose and Cross—Life. Further. This is shown by 21. a brooding thereof. the Flaming Sword. and for the seventh He cast into the midst of them the Fire of the Sun. After this the signs are given and the portal is guarded in the usual manner. the Divine Name of Kether. the marriage of Isis and Osiris (as shown by the signs in the key-word). as it is written: “He made them Six. and the Flaming Sword. But the Flaming Sword is always the Beginning after the Ruach Elohim hath moved upon the surface of the waters. IHShVH= 17 + 326 = 343 = 7 × 7 × 7.). as here. and the Third Adept reflecting the benignant character of Isis. they being now in Tiphereth. 7 made into a cube. THE SECOND VIBRATION.

On the breast. + 21 = the Sum of the Numbers of the Keys of the Tarot.. for the Sword is active. 5 + 9 + 14 (the bands on the wands)=28 Power jk. This higher Rose Cross is again the mystery of the Higher Genius descending into Kether. The Prong. no longer of divided light. e. five Elements and three Alchemicals as a Cross (39= IHVH + AChD). the nine Planets. see Dante. but Ruby of the Holy Spirit. and the passive Ankh of the Sephiroth. Further. in order to project light. the AIN (= 61) is thus denoted. the Serpent passive. ¶ The Three Supernals are in a way summed up in Chesed.g. in which is shown another Rose Cross. Amoun—the Winged Globe—is again shown when Isis and Osiris are united. the Phœnix Life. 65. Binah. we have a wand in our right hand. For in all things are higher and lower. while the active Wand* in each case is of the paths. 65. . which shows Chesed d as summing the Supernals. ! in e : The Osiris-wand for Horus. * The Three Wands contain the twenty-two Paths. but in a different manner and degree.† i. &c. for these are the total of the Bands thereon. of Gold. (Symbol of Binary.) They also show the development of creation (Lotus wand) operated by rebirth (Phœnix wand). its head being in Kether and its bands showing }ma. ‡ See Diagram 63. of Green rays because Isis shines forth—a new Creation. = ctma. Arms of Typhon in 16th key. Osiris hath the wand of Isis his Mother. d being the dividing line. the Glory of the Light. when the Lower is in Tiphereth established. The Ankh is held by the Kether band. ƒƒ Not % in h. seeing that to Kether alone should we hold fast in the passive reception of light (passive because it is held in the left hand). they bring down into the centre of all the Divine White Brilliance of Kether. Further. Tiphereth in equilibrium. in all sixty-one symbols. 225 . the Lotus Love. § See Diagrams 64. See Diagrams 64.. All are thus linked with the Higher. This prong points downwards. . The Rose and Cross being united. 66.THE TEMPLE OF SOLOMON THE KING correlatives of the Serpent and the Sword. Chesed and Hod are all Water. Note especially # in f : The Thoth-wand for Isis. Also we add # f ! e $ b and obtain 231 = 0 + 1 + .e. 66. † See Diagram 63. Also the Globe is Light.¶ Horus hath the wand of Osiris his Father. presided over by the Kerubic working and the Everlasting wings (Chief Adept’s wand). and this is held in different ways for different purposes. $ in b : The Isis-wand for Osiris. we have the twenty-two letters as a rose.‡ THE WANDS.§ Isis hath the wand of Thoth.

We now turn to the important symbolism of the number 120. It is jms and the arrow hieroglyph which has been sufficiently explained in Z. and the Portal Ritual. It emphasises the Pentagram formula,* that only the purified man IHShVH can enter here. Also 120 = 4 × 5 × 6 (Chesed, Geburah, Tiphereth). It is 12, HVA, divided in the 10 Sephiroth. In Coptic, IHO= 120 by shape = f a j = 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: 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 tetrahedron. For }ma occultly spelleth 741 = ctma. Also the Pyramid = 4 × 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: y = Fire in #why, h 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.† 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 * That is, 1 × 2 × 3 × 4 × 5 = 120. † These three are united in the fourth—Earth, because the second # is the Earthy sign of Virgo.


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 q see Z. explanation in 0°=0° Ritual. A , (Knock) commences the new Vibration. He is prepared by Themis. The alarm of , , , , . , places the 4 before the 1, and Anubis at once challenges. The Aspirant, not waiting for his Higher Self (q) 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 Daäth,* so that the Higher and Lower Wills may connect. But his 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,† that is, the joining of Arikh and Zauir Anpin in AHIHVH (32). And 32= ChZIZ (lightnings) ZKH (was pure) and LB (heart); also LB = g #—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).

* Daäth prevents his lower will connecting with his higher will. † The Sword, the Ten Sephiroth. The Serpent, the Twenty-two letters; together the Thirty-two paths.


His hands are unbound that he may help himself. The humility lesson is formulated in Ruach, and Daäth 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. 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.)


Thus the Sephiroth are equilibrated in both directions as in the Equinox Ritual.* 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 }wn h). 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.† 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 Æthyr.)‡ The Cubical Svastika hath 78 faces = Tarot and Mezla. It is also a = 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 m. 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 c 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 t: 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. 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. * A Golden Dawn Ritual omitted here for lack of space.† = 6 + 1 + 10 = 17. ‡ See “The Elemental Calls of Dr. Dee.”


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 b (redemption), but of h; 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 × 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 [r, terror, also ruy, 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.* The Lion and y with the Rose Cross represents the First Cause, the Dawn, the Virgin Mother, and the Great Work. Nequaquam Vaccum† shows that “Before Abraham was, I am!” The Eagle and h 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 w and the dagger shows the last Result. w is b, the redemption. The Dagger is the means. For Dei Gloria Intacta is the end of all. And the Bull with # and Chain shows the Burial and the Earth, Life and Labour which accomplish all these things. Legis Jugum shows Destiny balancing free-will. * JECHIDAH (Spirit) NESCHAMAH CHIAH (Water) (Fire) RUACH (Air) NEPHESCH (Earth). † 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.


In the midst is c and the Incense: now Incense requires Air, Fire, Water and Earth for its being: thus the whole table is shown in c 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. 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 Devachan* 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 Daäth as the Second Adept did for him in the First Point. At this moment the Aspirant is no 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 change of weapons. Chief Adept becomes Isis, and instructs the Osiris in Chesed, her symbol.
* Heaven.


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 Adept 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 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 northeast are the Grades and Minutum Mundum; the Serpent and the Flaming Sword are on the altar, also the Mystic Mountain of Abiegnus.* 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 y, 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 Akasa† (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!” * 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. † See 777, Cols. lv., lxxv., pp. 16, 17.


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. 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


Augœides, 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 the 234


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 Æthyr 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.* Thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer
* 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



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,* the 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
* 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, conversely, the farther away the less.



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 and 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

THE MAGICIAN VERY shortly after the ceremony of Adeptus Minor, P. returned to his fastness to carry out the great Magical Operation of Abramelin the Mage, the preliminary preparations of which he had for so long now been setting in order. Unfortunately we have ben scanty information of P.’s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled, “The Book of the Operation of the Sacred Magic of Abramelin the Mage. (Being the account of the events of my life, with notes on the operation by P., an humble Aspirant thereto.)” This slight volume commences with “The Oath of the Beginning,” after which it is roughly divided into three parts. The first deals with the events of his life between the beginning of November 1899 and the end of February 1900; the second with the Abramelin Operation; and the third with the transactions P. had with Frater D.D.C.F. From the first part of this work we gather that great forces of evil were leagued against P.; and we learn this with no very great surprise, for those who set their faces against Darkness must expect Darkness to attempt to swallow them up. The Exempt Adept may laugh equally at good or at evil, but not so the mere magician whose passage along the 239

” and had to some degree instructed him in the workings contained in it. had read and reread with the greatest interest and zeal.. perhaps the most simple and effective. of all Western systems of Magic. that it would be but a waste of time and space to enter into it fully. is. The system. and they are not merely placed in the way as tests of the worker's skill. it being not until November 1899 that he found it possible for him to retire to the house he had bought and make all necessary preparations for the great ceremony. determining to perform the ceremonial operation laid down in it at the very first opportunity.THE EQUINOX Path of Light is only to be marked by the increasing depths of the Darkness which surrounds him. only intended to give the reader an idea of the Operation. This work P. This he was unable to do for nearly a year. of entering into communication with one's Holy Guardian Angel. as taught by Abramelin. and in no way meant as a basis for him to work on. who had lent him a copy of a book known as “The Book of the Sacred Magic of Abramelin the Mage. lays down that the chief thing to be considered is: “Whether ye be in good health. and though perhaps some are difficult to carry out. there is always a reason for them. had met Frater V. Abramelin having first carefully warned his readers against impostors. and the following consists of but the briefest summary. which was to be commenced on the following Easter.N. The whole Operation is so lucidly dealt with in Mr. because the body being feeble and unhealthy. No impossible demands are made. MacGregor Mathers' translation. it is subject to divers infirmities 240 . It will be remembered that in the autumn of 1898 P.

. . . and then kneel at the Altar facing the window and invoke the Name of the Lord. ‡ Ibid. after which you should confess to him your entire sins. is: “It serveth nothing to speak without devotion. First Period. 54. The time necessary for the working is six months. so that should it be commenced on March 22. who shall serve unto you as a Guide. p. nor enjoy solitude.” p. “Every morning precisely a quarter of an hour before sunrise enter your Oratory. confession and prayer is to be repeated. The six months is divided into three periods of two months each.”* The true and best time of commencing this Operation is the first day after the Celebration of the Feasts of Easter at about the time of the vernal Equinox. . Some of the following quotations have been abriged. p. and a sick man can neither be clean and pure. 64. and in such a case it is better to cease. after having washed and dressed yourself in clean clothing. 241 . because simply setting down prayers in writing. open the window. it would end on September 21. the hearing of them will in no way explain unto you how really to pray. without attention. as Abramelin himself impresses in the following words. 65. it is absolutely necessary that your prayer should issue from the midst of your heart. This being finished you should supplicate Him “that in time to come He may be willing and pleased to regard you with pity and grant you His grace and goodness to send unto you His Holy Angel. * “The Book of the Sacred Magic. .THE TEMPLE OF SOLOMON THE KING whence at length result impatience and want of power to operate and pursue the Operation.”‡ At sunset the same invocation.”† In the above exercise by prayer the one great point to observe. † Ibid. and without intelligence .

and let your heart be ever open unto the poor. 242 . devotion and submission. free yourself from all your business. (5) “If you be your own Master.” (7) “You shall set apart two hours each day after having dined. but should scarcely if at all be made use of. in selling or buying. “Your whole attention must be given to purity in all things.” (6) “Take well heed in treating of business.” not otherwise. also act so that the servants may be modest and tranquil. the better. During the whole of this period the accustomed prayer is to be made morning and evening. “but before entering into the Oratory ye shall wash your hands and face thoroughly with pure water.” (8) “As for eating. humbly entreating the Lord God that he would deign to command His Holy Angels to lead you in the True Way. (4) No animal is to enter or dwell in the house. 66-69.” (10) “As for that which regardeth the family. but be modest and patient in your actions. the fewer in number.” (2) “You shall also wash your whole body every Sabbath Eve.” During this period the points to be observed are: (1) “The use of the rites of Marriage is permitted.” (9) “Your dress should be clean but moderate.. (3) Every Saturday the sheets of the bed are to be changed and the chamber is to be perfumed. And you shall prolong your prayer with the greatest possible affection. as far as lieth in your power. that it shall be requisite that you never give way unto anger. . whom God so loveth that one cannot express the same.” (11) “Let your hand be ever ready to give alms and other benefits to your neighbour. Flee all vanity.. as in the first period.” (3) “As to what regardeth commerce and rules of living. leading a life tranquil.” (4) “It is absolutely necessary during this period to retire from the world and seek retreat. during which you shall read with care the Holy Scripture and other Holy Books.”* Second Period. and quit all mundane and vain company and conversation. and according to custom.” (2) That “you may sleep with your Wife in the bed when she is pure and clean.” * “The Book of the Sacred Magic. drinking and sleeping. such should be in moderation and never superfluous. solitary and honest.THE EQUINOX During this first period the points to be observed are: (1) That both the bed-chamber and Oratory are to be kept thoroughly clean.” pp.

”§ The Altar should be made of wood and in the manner of a cupboard. so that it may hold all the necessary things. 71.”* Third Period. 71. The sacred oil is prepared from myrrh. or cedar. p. is reduced to a fine powder and well mixed together.” (3) “Ye shall employ the greatest part of your time in speaking of the Law of God. ¶ Ibid. 70. except works of charity towards his neighbour. with a very ardent prayer. ‡ Ibid. so that you may be able to have dominion over the Spirits and over all creatures. cinnamon and galangal mixed with olive oil. † Ibid. pp 76.” pp. that you may enjoy and be able to endure the presence and conversation of His Holy Angels. The incense of Olibanum. and change your garment. and that He may deign by their intermission to grant unto you the Secret Wisdom. § Ibid. 243 . and lign aloes. Morning and Noon ye shall wash your hands and your face on entering the Oratory. 77. the best being. as before. so that the rain may not fall thereon and extinguish the Lamps and the Censer. and the other of Crimson or Scarlet Silk with Gold.” (4) “Every Sabbath Eve shall ye fast. one of linen. and you shall cover the same with a hut of fine branches. and clothing. 74. and wash your whole body.” (2) “You shall shun all society except that of your Wife and of your Servants. p.THE TEMPLE OF SOLOMON THE KING (5) “Ye shall lengthen your prayers to the utmost of your ability. in the midst of which you shall make a small Altar.” (6) “As for eating. as Abramelin writes: “Where there is a small wood. “Ye shall do this same at midday before dining and also in the evening. storax. There should be two tunics. ¶ * “The Book of the Sacred Magic. which is. drinking. The Wand is cut from an Almondtree. During this period the points to be observed are: (1) “The man who is his own master shall leave all business alone.”‡ If possible the whole of this Operation should be performed in a place where solitude can be obtained.”† as well as at sunrise. 70. pp. 69. after this. ye shall entreat the Lord to accord unto you this particular grace. and first ye shall make Confession of all your sins.

since you shall see your Guardian Angel appear unto you in unequalled beauty: who also will converse with you. after which he is to place himself upon his knees before the Altar. In one word. Humiliate yourself before God and His Celestial Court. ‡ Ibid. we have run through the * “The Book of the Sacred Magic. you shall be received by him with such affection that this description I here give unto you shall appear a mere nothing in comparison. 82. There prostrate yourself with your face against the ground. that no human tongue could express the same. return unto the door. . the Day of the Consecration. go unto the side of the Censer.”† After the Third day Abramelin very wisely writes: “Now at this point I commence to restrict myself in my writing. 81. † Ibid. and with such sweetness. pp. and having opened the windows. and order the Child (who is used as assistant and clairvoyante) to put the Perfume upon the Censer. and you will see appear an extraordinary and supernatural Splendour which will fill the whole apartment. and on the third you shall render thanks. neither wash yourself at all nor dress yourself at all in your ordinary clothes. but take a Robe of Mourning. . enter the Oratory with bare feet. briefly though it be.THE EQUINOX The third period having been completed. the Three Days of the Convocation of the Good and Holy Spirits. . 85. and speak in words so full of affection and of goodness. 85. 244 .” p. and commence your prayer with fervour. “And then shall you first be able to put to the test whether you shall have well employed the period of your Six Moons. for then it is that you will begin to enflame yourself in praying. . and the Three other Days of the Convocation of the Evil Spirits. and how well and worthily you shall have laboured in the quest of the Wisdom of the Lord. “On the second morning you shall follow the counsels your Holy Guardian Angel shall have given you.* * * * * * * “During Seven Days shall you perform the Ceremonies without failing therein in any way: namely. seeing that by the Grace of the Lord I have submitted and consigned you unto a MASTER so great that he will never let you err. and this alone will console you and comfort your heart so that you shall call for ever happy the Day of the Lord. and will surround you with an inexpressible odour. following in all things and throughout the instructions which I have given unto you. . p.”‡ Thus. on the morning following: “Rise betimes. .

a vision or conversation with the MASTER so full of goodness and beauty. or the standard of his knowledge. for any one to pray with that earnestness which brings with it reward. for God does not depend on the education of man's mind. With perfect lucidity Abramelin brings us step by step towards the MASTER—Augœides. By means of symbols of purity—by cleanliness and clean living—he leads us on by meditation and concentration through prayer to a one-pointedness. He who believes in denying and blaspheming God will attain to the Divine Vision of Adonai as speedily as he who believes in praying to Him and worshipping His Holy Name. yet the man who prays may in truth be praying to the Master. so long as he enflame himself with blasphemy and denial. It is the will 245 . for the educated are so surfeited with tangible things that the transcendental entirely escapes them. and to seek at that little altar in the wood that sweet reward which at once cancels all the toils and sorrows of our lives. or the idols he has set up. Alas! that we are not simple-minded enough to accept it. A man who prays to a god is at once imagined to be praying to a thing with legs.THE TEMPLE OF SOLOMON THE KING system as advocated by one of the greatest masters of Magic in the West. call Him what you will. But in these present times prayer has become a mockery. how hard we know well. and it matters not one whit whether the Master have legs or no legs. In some cases hostility to prayer would prove more fruitful than devotion to it. so full of rapture and ecstasy that no human tongue can express the same. Higher Self. Adonai. The rationalist has so befouled prayer with his wordy slush that it is indeed a hard task to dissociate it from the host of external symbols and images. and it is hard.

good and evil. is only true in Daäth and from Daäth. worship and supplication vanish. One man may fell a tree with an axe. as the Vision informs. belief. To all such as are of a devout disposition Prayer offers an excellent means of Concentration towards this end— identification with Adonai. which are but instruments towards this end. faith. prayer. the 246 . And it matters no whit to what we pray. which in both cases carries with it the supreme reward. whether it be to Buddha or to Christ. or mistaken for the End. In the end the tree falls. or drag it down by a rope. each method used wrongly. Each method. another dig it up.THE EQUINOX to accomplish. so again were the rituals of the Golden Dawn. all different means to enable man to fell the tall tree of life and obtain the Master Vision of Adonai. and not the mere fact of denying or believing. and eventually. the Augœides or Higher Self. blast it by powder. another wash it out of the earth by water. so again “The c of c Operation” and Talismanic Magic. and the desire of each particular man is accomplished in spite of the variety of their tools. to conquer and overcome. used rightly and carried to its ultimation. another may saw it down. Thus we find that as Rising on the Planes was one method. so long as we pray with our whole heart. But. another burn it down. side-tracks the Adept into some Limbo or plunges him into some Hell. be it well remembered! this mystery of the Equivalence of all symbols. and now again still one more—the method of Abramelin. leads to the same Heaven. so was Skrying another. or the top-hat and gin-bottle of a West African ju-ju.

a 5°=6° of the Order of the Golden Dawn. turns brown. Here he received a letter from I. and it is hoped that those who study this book may thereby discover the speediest road to the Portal of the Temple. and an humble servant of the Christ of God.. The gates of the mind swing apart. which begins with: THE OATH OF THE BEGINNING.N.A. P. and V. and from thence to T——. warning him of very grave danger.A. and after a few days' residence in that city returned to England.THE TEMPLE OF SOLOMON THE KING burning-glass of our Will has set on fire the white sheet of paper that had been our ideal. So mote it be!” Thus far the events which carry us down to the commencement of the Operation. and bursts into flame. and shortly afterwards crossed over to Paris. and the realm into which we rush is as different from the realm which we had contemplated as our ideal as the burning fire is to the cool white paper we had looked upon. it crumples. blackens. For those who cannot thus believe. who in fact have no faith in prayer. as we shall presently see. in fact so many that each could travel by a different road and yet arrive at the same destination. and by means of the Codselim symbol journeyed to D——. I. Frater Ordinis Rosae Rubeae et Aureae Crucis. to keep me in all my ways. P. Thereupon invoked Heru-pa-kraatist and cast himself upon the Providence of God: “that he may give His Angels charge over me. Early in November. there are yet other ways for them to travel. a Lord of the Paths in the Portal of the Vault of the Adepts. P——. returned to London to consult with Fratres I. do this day spiritually bind myself anew: By the Sword of Vengeance: By the Powers of the Elements: By the Cross of Suffering: 247 .

and perseverance the course prescribed by Abramelin the Mage. unless by long practice and conversation I shall know him thoroughly. and of all Powers Divine and Angelic. modesty. well examining whether such an one really * The reader will note that this is a sort of personal adaptation of the 5°=6° obligation. as far as in me lies. (3) To despise utterly the things and the opinions of this world lest they hinder me in doing this. without omitting the least imaginable thing of their contents: not to gloss or comment in any way on that which may be or may not be. So help me the Lord of the Universe and mine own Higher Soul! Let us now turn to “The Obligation of the Operation. (7) To conquer the temptations. even as I am now physically bound unto the Cross of Suffering: (1) To unite my consciousness with the divine. either of man or as the Will of God shall be. lovingkindness. 248 . (8) To banish the illusions. (called the Guardian Angel) by means of the prescribed course: and that I will use any Power so obtained unto the Redemption of the Universe. And I submit myself utterly to the Will Divine. P___. nor to work ill unto my neighbour: to communicate it to no living person.THE EQUINOX That I will devote myself to the Great Work: the obtaining of Communion with my own Higher and Divine Genius. being lost in the Limitless Light. do spiritually bind myself. (5) To give no place to Evil: and to make eternal war against the Forces of Evil: until even they be redeemed unto the Light. the AEons of Infinite years. unto the attainment of this end. that.” I. (9) To put my whole trust in the Only and Omnipotent Lord God: as it is written “Blessed are they that put their trust in Him. (6) To harmonize my own spirit that so Equilibrium may lead me to the East and that my Human Consciousness shall allow no usurpation of its rule by the Automatic. not to use this Sacred Science to offend the Great God.* Furthermore: I most solemnly promise and swear: to acquire this Holy Science in the manner prescribed in the Book of Abramelin. (4) To use my powers only to the Spiritual well-being of all with whom I may be brought in contact.” (10) To uplift the Cross of Sacrifice and Suffering: and to cause my Light to shine before men that they may glorify my Father which is in Heaven. (2) To follow out with courage. in the presence of the Lord of the Universe. it may find Itself: to the Regeneration of the Race. as I may be permitted and aided by the Gods Who live for ever.

etc. in granting it. Query: Was I totally obsessed? The second is: Invoking the angels of Earth I obtained a wonderful effect. let him who receiveth it draw no fruit therefrom. Let this Science remain in me and in my generation as long as it shall please the Most High. with names. .* All these points I generally and severally swear to observe under the awful penalty of the displeasure of God. 249 . by various preparations which we pass over in order that we may the more speedily record some of the Visions which P. whom I helped. An angel.. Dee. meeting me. and of Him to whose Knowledge and Conversation I do most ardently aspire. and after of a man stealing my Rose Cross jewel from a dressing-table in a hotel.† I then (as Harpocrates) entered my crystal. &c. in the book. . He shewed me divers things. but must have fallen asleep. but consumed of fire! Only repeated careful assumption of Harpocrates' god-form enabled me to regain my normal state. The angel. but was burning all over. treated me with great contempt and was very rude and truthful. that they (of the tablets) were at war with the angels of the 30 Æthyrs. In the centre of the earth is formulated the Rose and Cross. told me among other things. &c. Now the Rose is the Absolute Self-Sacrifice. . I invoked the Fire angels and spirits on the tablet. and tossed restlessly about—very sleepy. I will keep myself as from a Scorpion from selling this Science. I regained consciousness in a very singular state half consciousness being there. I recovered and banished the Spirits. and then the dream seemed to lose coherence. my guide. or nearly so.THE TEMPLE OF SOLOMON THE KING intendeth to work for the Good or for the Evil. the merging of all in the 0 (Negative) the Universal * This latter portion of the obligation is taken from the Oath which Abramelin imposed on his pupil Abraham. † The Enochian Keys of Dr. and the 6th Key. and my own Higher Soul! The obligation is followed. I caught him and found him a weak man beyond natural (I could bend or flatten him at will). I went with him unto the abodes of Fire. and is as follows: In bed. Otherwise. I will punctually observe. Anyhow. experienced at this time: the first we quote is little better than an obsession. and half here. I carried him about and found a hair-brush to beat him. the same fashion which was used by Abramelin to Abraham. So help me the Lord of the Universe. I had a long dream of a woman eloping. to prevent the squaring of the circle.

” The Cross is the Extension or Pekht principle. . And I beheld the victory of Râ upon Apophis and the First of the Golden Dawns! Yea: and monsters.THE EQUINOX Principle of generation through change (not merely the feminine). And the firmament was. which is strength. what impunity could live? I was told that not many had been so far back: none further: those who could go farther would not. and went on a journey. and was permitted to see marvellous things. They regarded me with curiosity: and were totally unable to comprehend my explanation that I was a Man. I asked to go yet further back and behold! I am floating on my back—cast down! in a wind of Light flashing down upon me from the immeasurable Above. lastly.—This is the scientific hypothesis. As I went backwards in time they grew faster and faster. arose: but they subsisted not. the following. . First the Abyss of the Water: on which I. (I forgot the Angels in the Planetary Whirl. . which is of considerable interest: I . alas! with what weakness. and less and less material. . (P. since that would have reabsorbed them into the Beginning. And I saw as it were a Lamb slain in the Glamour of Those Eyes. lost above me in the height inscrutable: a face of absolute beauty. directly contrary to that of Anna Kingsford). yet all concentric to the whole.S. Other scenes also I saw in His life: and behold I also was crucified! Now did I go backwards in time even unto Berashith. I went with a very personal guide: and beheld (after some lesser things) our Master as he sate by the Well with the Woman of Samaria. Now the five husbands were five great religions which had defiled the purity of the Virgin of the World: and “he whom thou now hast” was materialism (or modern thought). fatuity. (This Light is of a blueish silver tinge. ath h-aretz. and at last are whirling wheels of light: yet through them waved a thrill of an intenser invisible light in a direction perpendicular to the tangents. and that must not be to him who hath sworn to uplift the Standard of Sacrifice and Sorrow. brooded amid other dusky flames as c upon m held by my Genius. returning in time to behold the Beginning of Things. even I. There is a whirling intertwining infinitude of nebulae. faces half-formed. many concentric systems. each system non-concentric to any other. in the afternoon shut myself up. This closes the four elemental visions: prosecuted. and the Universal Light “Khabs. Now I should have learned more but my attention wandered. the Beginning.) Now was I able to stand in my Sephiroth: and the Crown of Twelve Stars was upon my head! I then went into the centre of the earth (I suppose) and stood upon the top 250 . . Thus was I made pure: for there.) And I saw that Face. Again the Chaos and the Death! Then Ath Hashamaim v. and folly! And.

for him to offer his services to G. And I beheld a vision.C.. that my sacrifice is accepted. Now having attained the Mercurialising of my Sulphur I was able (in my vision) to fecundate the mountain (of Salt). even like unto that of the Universal Mercury. who were glad to see me.D. Amen.R.R.* and I learnt that I myself was sulphur and unmercurial. was considered sufficiently important by P.F. begins obscurely enough: “Heard this evening from D. exceeding white as snow: yet dead and unluminous. in which is a picture of Mercury diving into the sea. molten Light: the Light that redeemeth the material world! So I returned: having difficulty to find the earth(?). and gained a new weapon against the Great Princes of the Evil of the World.M. And it was instantly transmuted into gold. from the following. and issued to the Second Order. Frater D. edited by S. † Secretary of the Order of the Golden Dawn. Now the mount was of glistening whiteness.” The third part of this book.M. writes: “D. accepts my services. glowing.D. The many dragons and guardians I was able to overpower by authority. But I called on S. What came ye out into the wilderness for to see? No: into living.N.D.R. who was then in Paris.F. Therefore do I again postpone the Operation of Abramelin the Mage. (It is worth noting here how very much more coherent this Vision is than the first ones we have had occasion to mention. therefore do I rejoice.” * Described in a MS.† Second Order apparently mad. this information which. and V.C.THE TEMPLE OF SOLOMON THE KING of an high mountain. and returned into the body: to waste the night in gibing at a foolish medico. having by God's Grace formulated even in this a new link with the Higher. H.D.D. we gauge to be connected with the dead sea apple schism which had for some time been ripening amongst the members of the Order of the Golden Dawn. 251 .” However. About a week later P. which consists but of two pages.) So far the second part of the “Book of the Operation.

” But on the back of the last page there is a note from which we gather the following..C.. on the one side and the Order on the other.F. four days later.R.N. and at noon.R.R.D. had never attained complete initiation: and further had fallen from his original place. instituted a rigorous test of S.” S.C. “The History Lection.H. which in all truth might be called “The Book of the Fatuity of the Inepti. he left Paris for London.F. There he was selected as the messenger of D. “in 1900 one P.R.. 252 .D. Frater D.D. with two certain exceptions and two * Presumably Abramelin Demons.M. though a scholar of some ability and a magician of remarkable powers.M.” The last point we arrived at in the Lection was that.” it will be necessary to return for a moment to that interesting document. From this point the Lection continues: “He discovered that S.C. “In the Order. This note ends with the following words: “The history of my mission: is it not written in the Book of the Chronicles of the Revolt of the Adepti?” Before glancing through this Chronicle of Revolt. he having imprudently attracted to himself forces of evil too great and terrible for him to withstand.M. That P. against whose authority the Second Order were now in open revolt. he had left T—— for London). after a long talk with him and V.D.THE EQUINOX Thus ends the “Book of the Operation. a brother. is but another name for G..D. journeyed from London to Paris (evidently shortly after his letter to D.F.* “The claim of the Order that the true adepts were in charge of it was definitely disproved.D..

it appears that it was not by D. by his subtle wisdom. studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. originally. to return to it again six years later. started a group in London.I. These groups 253 . where he abode for six years..D. Frater D.S.S.F. by such members of the Order as had broken away from their chief. 1897.D.C.H.” issued in the same month.” However.D. he found no persons with any capacity for initiation of any sort. who was practically recognised as Autocrat. and as briefly as possible run through the Chronicles of Revolt.D.F. in “Letters to the Adepti of R. but through their distrust of him.F.C.D. one in Edinburgh. and signed by D.C.F. destroyed both the Order and its chief. was appointed head of the London branch of the Order and that the formation of secret groups was advised and legalised by D. “S. and A.THE TEMPLE OF SOLOMON THE KING doubtful ones. This we have already learnt from the Lection. we find the following: You are aware that. “He thereupon. which consist of various documents for the most part printed towards the close of 1900 and the beginning of 1901. the Second Order in this country was governed absolutely by three chiefs.D. he was driven of the Spirit into the Wilderness.D. In a printed document written on May 4.D.” We must now leave the Lection.H. that Soror S. approved of this and formed a group himself.. Ultimately their authority all devolved on one—our late chief.D. 1901.S.C. the G. V. “Being himself no perfect adept.R.A.C. as Silentio (sic) can bear witness. D. But from a “Statement” issued to Adepti in February 1901.'s sanction. Soror S. and Frater S. we further learn that on April 1 (sic).E.

to amalgamate the smaller groups and form a larger group of Theorici. it appears that D. 1899. to indulge in futile acts of spite or favouritism. as those I had to listen to yesterday. has brought against Soror S. was residing in Paris.S.F.D. Fra: D.S.” “.'s reply was: “That she has no time.'s proposal. even if she had the inclination. reviving the mysteries of Isis at the Bodinière Theatre.D. A fair specimen of the magical powers displayed by the Order after the fall of D.E. so that when the crash came he had no magical force left to meet it.S.I.” From the "Statement" it appears that these groups were the chief cause of the Revolt.S. permitting these groups to be formed. D. is to be found in the above “Statement. and we find D. for we find him attempting to get S.R. 254 .D.D. The most serious charge that Soror F. it simply set them squabbling and fighting over petty and absurd points of morals and law.I. and that those who had gained it had so dispersed it among themselves that instead of causing them to rise a phœnix out of the ashes of the past. but I am proud to say that I never met among the mechanics.D.C.D.D.D.D. March 19.E.D.C.D.C. writing: “I have sat on many committees in my own country and elsewhere.. appears in this same document to have objected to this. or resolutions so astonishing.F.E. .” Whilst revolt was simmering in the pot of dissatisfaction.F. farmers and shop-assistants with whom I have worked in Ireland a state of feeling so ignoble. . is that she has conducted the examinations unjustly.D. raised an objection of D.” S.* Here he and * See the Sunday Chronicle. This attempt led to a meeting of the Executive Council in which S.D.D. little by little delegated his power to others.I.THE EQUINOX seemed to have worked as secret societies within the Order.E.

It is divided into five paragraphs. * * * * * * (d) Now. You will find people attending them of nearly every shade of opinion and of profession: Isis-worshippers. lawyers. On February 16. as well as from the occult standpoint.” Count and Countess MacGregor of Glenstrae.D.C. and by the middle of February 1900 the fat was fairly in the fire.F.THE TEMPLE OF SOLOMON THE KING his wife lived under a variety of pseudonyms such as “The Hierophant Rameses. No. &c. and men and women of letters.D. Wynn Westcott. et V. that their receptions “are amongst the most interesting in Paris. with regard to he Second Order. (the Chief in charge in Anglia). D. if not a few weeks earlier. Soror S.” vol.” This success may have possibly distracted his attention from the real state of affairs in England.H. that the notorious Madam Horos introduced herself to D. Protestants. Dr.S. doctors.” and the “High Priestess Anari.D. Catholics.D. for we read in “The Humanitarian.C.A. it would be with the very greatest regret both from my personal regard for you. &c. but I cannot let you form a combination to make a schism therein with the idea of working secretly or avowedly under “Sapere Aude”* under the mistaken impression * “S. 255 . from 87 Rue Mozart. Their success seems at first to have been considerable.S.H.. from a mere simmer the pot began to boil.D. besides persons of high rank. Alchemists.D. however. 2. painters.F. though in several ways it seems to be connected with the present revolt. King’s Coroner for Hoxton. was Sapere Aude (or Non Omnis Moriar). this question. xvi. scientists. that I should receive your Resignation as my Representative in the Second Order in London. C. 1900. we will deal with a little later on. addressed the following letter to V. the last two of which we give in full. It was also at about this time. Soror S. However. W.

D.). (e) He has NEVER been at any time either in personal or in written communication with the Secret Chiefs of the Order. S. I entreat you to keep this secret from the Order. Fratres M.* It must be remembered here that in the “History Lection” we learnt that S.A.C. You must comprehend from what little I say here the extreme gravity of such a matter.’s reputation. understand me well.S.A. both for his sake and that of the Order. demanded by him.). S. This letter ends by stating that every atom of the knowledge of the Order has been communicated to him. by the Secret Chiefs of the Order. Soror. secured sole authority over the Order.H.F. 256 .. Sopror S.A. at least. so it was generally supposed.O.D.E. "after mature consideration. and N..H. and were I confronted with S. “Sapiens Dominabitur Astris. was now in Paris with him. these two were G. (that is D. and to him alone. and again I ask you. by the death of one of his colleagues and the weakness of the other.F.D. and that G. though for the sake of the Order. who had first discovered the cipher MSS.A. which led to the connecting-link being established with G.THE EQUINOX that he received an Epitome of the Second Order work from G.M.A.H. I should say the same). as we shall shortly see.C.A.” For this forces me to tell you plainly (and. though you are at perfect liberty to show him this if you think fit. replied that he did not admit the accuracy of the * This. must have been Madame Horos. and my tongue having been tied all these years by a previous Oath of Secrecy to him. for the present. from me.A. after which she wrote to S.D. on receiving the above letter went into the country and spent whole days considering it. before showing me what he had either done or caused to be done or both. (that is. not to force me to go further into the subject.H. and it was the latter. and for the circumstance that it would mean so deadly a blow to S. Soror S.D.'s statement.D. I can prove to the hilt every word which I here say and more.D. requesting an explanation of D. he having either himself forged or procured to be forged the professed correspondence between him and them. and the great chiefs of the Third Order in Germany. S.V.R.M.

purporting to remove her from her position as his representative in the Second Order.C. and had.D. A considerable correspondence ensued.D.F.C.D. formed a Committee of Seven to inquire into the matter. and therefore he wished to remain neutral in the matter. the seriousness of his accusation. On March 3.” On March 24 a general meeting of the Second Order was held. Consequent on this refusal.F. 257 . his witnesses being dead. he could not legally prove it false.S.O. bonâ fide.S. posted letters to her in Germany in reply.THE TEMPLE OF SOLOMON THE KING statement.C. stated that he had seen S.F.C.D. was informed that the reason for making his charge of forgery public was. On the 25th she replied: “I saw that if I kept silence I should become a party to a fraud. and asked him to give them proof of its accuracy. though. S.F. and D.D. absolutely and unconditionally refused to acknowledge the Committee or to give any proof whatsoever. was not the person she purported to be. and therefore took the advice of some Members of the Order who have always been friendly to your interests. . This Committee pointed out to D..A. So for the first time he refused to sit upon a corpse. . . who had given him his honourable assurance that he had no reason to suppose that S.D. that the whole constitution of the Order depended upon the authenticity of the documents that he alleged to be forged.D.D. He had only had communication with her by letter. wrote a letter to S. On March 23. D.A.D. L. in which D. the Committee agreed to place the matter before the Second Order. At a meeting of the Committee on March 29.

secretly impelled by the true and Unknown Chiefs of the Third Order to put both the Order and its Chief to the test. courage.F. proposed that the following scheme of action should be adopted to quell the revolt of the Second Order: I. (A) Are you convinced of the truth of the doctrines and knowledge received in the grade of 5° = 6 °? Yes or No? If yes (1) Then their origin can spring from a pure source only? If no (2) I degrade you to be a Lord of the Paths in the Portal in the Vault of the Adepts. humility. a masked man in authority and a scribe. II.C. Each member will know only the member who introduced him. it contains a solemn reaffirmation of your obligation as a 5° = 6°) slightly expanded.C. Severe tests of the candidate's moral excellence. &c. 258 ... only by the impulse of self-sacrifice for the Order that had done so much for him. crossed over to Paris and offered his services to D.F. wrote refusing to acknowledge the right of the Second order to elect a Committee. If yes (3) Then you will sign this paper. is really a 7°= 4°.THE EQUINOX On April 2. to be inserted in the Portal or 5° = 6°) ritual. pass.. and a pledge to support heartily the new regulations. so far as himself knew. refusal to do wrong. but. In his long talk with D.F. influenced. and he was asked to act as envoy to the refractory brethren. on being admitted one by one.C. If no (4) I expel you from this Order. and threatened members with the Punitive Current. as is now apparent. At this juncture P.D. The practice of masks is to be introduced. P.D. D.D. earnestness. (B) If he reply “Yes.” the masked man continues: Are you satisfied with the logic of this statement? Do you solemnly promise to cease these unseemly disputes as to the headship of this Order? I for my part can assure you that from my own knowledge D. They were accepted.F.D. after pledge of secrecy concerning the interview. These questions. The Second Order to be summoned at various times during two or three days.C. They to find.

S. * It will be evident that D. 259 .S. by D. who possessed the power of changing her appearance from youth to age and vice versâ.F.F.D. she (Madame Horos) may be expected.C. which were at the time so hastily jotted down in a note-book that they are now almost impossible to decipher. the following instructions. Horos. The warnings given to P. short and very fair. and if fires refused to burn. From them we make out the following: That the false* Sapiens Dominabitur Astris was a very stout woman and very fair. Vault to be reconsecrated. detected the fraud between the dates of his first letter to S.D.D. † Mrs.C.C.THE TEMPLE OF SOLOMON THE KING III. Similar regulations to be announced to them. Not to be taken in by mere tricks. Rose Adams (?). is a man of about twenty-five to thirty years old.’s arrival in Paris.D.D. D. To accept nothing from these. Outer Order to be summoned. and of P. whose mystical name is Magus Sidera Regit. He does not look strong but is extremely so. and in case of doubt or trouble to telegraph direct to him (D. IV.F. at once accepted these proposals and gave to P. That Sapientia Ad Beneficiendum Hominibus† is very dark and in appearance like S. were as follows: If he were to feel feeble or ill or worried. or Dutton.D. Theo Horos. That at present she has appeared as Mrs. or Howes.C.D. He has a bald patch on his head with very yellow hair growing over it. New pledges required that they will not communicate the identity of anybody they happen to have known to any new member. and to be both courteous and firm.D.F.). Her husband.

and that they (her forces) have been against D.'s intention occultly to confound and so destroy the Order.D. P. And above all to use their own current against them. had not lost all control.F.F. at once set out on his return journey to England. if D. had long learnt to pity the ignorance and folly of most of the Members of the Order. On the first day of his arrival in London he went to see 260 .F. who had always been bitterly envious of his powers and progress.C. If his appearance in England were followed by immediate submission of the rebels. arrest them for theft.D. formula)..P.A.D.C. at the very last resort.D. The shoulder-plad to be thrown over the head to isolate (like H.D. He was at once rejected by various members of the Order. and throughout followed in the minutest details the instructions given him by D.F.) To wire their real address to D. as we learn from the “History Lection”.C. it might safely be concluded that D. That to work against them it was first necessary to separate them. Symbol of Rose Cross only to be used to invoke D. On arriving in London he immediately set his powers in motion.D.D.THE EQUINOX That the real H. (They had stolen a travelling bag belonging to D.C. he was now destined to put to the test the powers of his alleged chief. it was then P.C. for long. containing his rituals.C. can incarnate in her.C.F. To use the MacGregor symbols—tartan and dirks.F. Other symbols were also given him. and.K.P. That her occult name is Swami Vive Ananda.F.D. failed. P. Blavatsky and the real S.

so to speak.Q. “and wanted to get a particular MS. and it appears S. On Saturday the rose cross given him by D. 1900.E.D. I had no one I could trust at all.D. the sun of Occult Knowledge rising in the Outer Court of Scotland Yard to illumine twenty-two members of 261 .” Also: “Fires at 15 R.C.” On Tuesday he recaptured vault and suspended H. and Soror S.” On Sunday he saw various members of the Order.D.F.D. and expelled such members from the Order as had shown any knowledge superior to their own. He writes: In the morning early I was very badly obsessed.S..C. who sought aid from the police. and entirely lost my temper—utterly without reason or justification.'s fire refuses to burn.Q. and on Monday saw Soror S.R.” “They were at C——.: on his way the cab-lamps catch fire. began to lose colour and whitened. and fires were by no means anxious to burn.D.F. This was on a Friday. refuse utterly to burn. and in the evening records a long dream about “the Horos lot.S. Again he went to see Soror P. drew up a new set of rules and regulations. But it ended tragically enough for them. and later a cab-horse runs away with him. and it was hell and Tommy for a long while.F. with the majority of the fallen Order under the protection of the truncheons of Scotland Yard. the Second Order of the Golden Dawn struggled through the fogs of their own fatuity. and.S. a rubber mackintosh nowhere near the fire suddenly caught light. arranged with her final details. and Frater S.” he writes.. Five times at least have horses bolted at sight of me. Thus it came to pass that on April 21. and captured the Vault.THE TEMPLE OF SOLOMON THE KING Soror P.C..E.S.

.C. and now P. D.F. which is this: in giving these persons so great a knowledge I have not also been able to give them brains and intelligence to comprehend it. addressed a letter from Paris to the Editor of Light* in which he states that on October 13 he wrote a letter to Mr. nothing very definite is known. and is described in due course. the bow had proved as rotten as the arrows.C. P.F.D.C. and so eventually did P. for this miracle the Gods have not granted me the power to perform.D. Horos.R. unless some spark of returning wisdom can make you recognise in such “critics” the swine who trample the Divine teaching under foot. With all this we entirely agree. was not yet certain of this failure of D. but D. set out alone on the next stage of his Mystic Progress. You had better address your reproaches to the Gods rather than to me.C. and the few remaining sleepy constables that the lightning flash had not destroyed. Curtis Bennett “to protest against the shameful and utterly unauthorised use of its name (the Order of the Golden Dawn) for their own abominable and immoral purposes by the execrable couple calling themselves ‘Mr. The final test was made two years later.D.D. and Mrs. I admit that I have committed one great though unavoidable fault. had also failed. 262 . But on October 23. Five days later we find D. 1901. 1901..F.THE EQUINOX the R. writing to one of the brothers of the Order as follows: . As to the intrigues of Madame Horos and her husband.F. throwing the empty quiver of the Golden Dawn aside.. when the Horos case was before the public gaze. . as at the time the case was sub judice. and A.C.’ ” * This letter was not published in Light until January 11.

D. the so-called Mr. and Mrs.D. does not state. ‡ In this letter Mr. then states that she stole from his house several MSS.D.D.C. Mathers points out the perfectly pure intentions of the Order. notably of those belonging to the discordant category. came to me in Paris in the beginning of last year (1900) with an introduction from an acquaintance of good social standing. following the left-hand path. jealous of my authority. one who. which she then certainly possessed.‡ But D. At this time my name was well known here in connection with lectures on Ancient Egyptian Religious Ceremonies. L. S. I have yet to learn how. . where and from whom she obtained the knowledge of that Order. who said she was a doctor of medicine. who had been reported to be dead some years before.” Coincident with her second appearance more dissension arose in the Order. as he must have known at the time.) * In this letter D.A. Further.V. signs himself G. who could have doubted it after Inspector Kane’s pronouncement at the trial of Madame Horos: “It is a perfectly pure Order”? 263 . and that she had told him (as he. that is to say. “culminating in severance of the discordant members from it. when. She was also acquainted with the names and addresses of several of the members.F.C.F.A.C. . and also of my own Order.C. Rose Adams. Horos and a Mrs.D. told P.THE TEMPLE OF SOLOMON THE KING Coincident with certain dissensions in my Order. that Madame Horos was a Vampire of remarkable power.F. giving me the secret name† of a person of high occult rank in it. .F.” As far as it goes this seems to be an honest and straightforward account. MacGregor Mathers (Comte MecGregor de Glenstrae). constant fermentors of discord. The female prisoner stated that they had come with the intention of aiding me in this. though clamorous for my teaching.. uses sexual love as a bait to catch her victims by. relating to the Order of the G∴ D∴: “From these she and her infamous accomplices would seem to have concocted some form of initiation under the name of my Order. and she professed to be an influential member of the Theosophical society. at the time he appointed P. to impose upon their unfortunate victims.D. D. his envoy) that she (Soror S. stirred up by a few members.C. † S.D.* writes: D.F.

C. it will be remembered. October 17.F. whereupon she turned upon them and shouted: “Shut up.F.H. In Cape Town she had promoted “The Order of Theocratic Unity. commenced to hiss at her. the public having for several hours greedily sniffed round her messes. from the coroneted aristocrat to the red-tied demagogue. Soror S. and looking even less that her age” (sixteen).THE EQUINOX could be “overshadowed by H. D’Auvergne).D. and as * One or two curious points in her trial are worth recording.” which was also called “The Order of the Atonement. with hair down her back in thick curls.” and that her husband was but a victim to her vampirism. alias Mrs. Jackson..A. apparently much dreaded that Madame Horos might take over the command of the Order in London.D. claimed to be Princess Editha Lollito Baroness Rosenthal. At the time. 1901. also that he most certainly knew that she must be at least a 6°=5° on account of her power of performing miracles. He further added that she was a “financial fraud. Blavatsky and G. and Lola Montez (for Lola Montez see “Lola Montez: an Adventuress of the Forties.V. possessing unexpected and demoniacal strength when inspired by her.. said he knew. alias The Swami. It's only snakes that hiss.† He also informed P. as we have seen. On leaving the court the day before this tasty paragraph appeared in the above-mentioned feculent luminary. was to make use of as a last weapon against her. was hostility against the Order and himself. all classes in England were smacking their filthy lips over such insinuating muck as: “Daisy is a dark little thing. which theft.A. bright and attractive. P. that she had stolen some rituals in a portmanteau. because she had related to him details of a very private conversation he had had with Madame Blavatsky at Denmark Hill. a sort of soulless maniac.— The Sun. daughter of Louis I.P. to use cold steel and the MacGregor Tartan against her. instructed P. 264 .” Her whole trial was marked by the disgusting display of public eagerness to revel in the filth that was disclosed.D.C.” This D. King of Bavaria. † Because she had been afraid of them.* As D. he. you reptiles.” and the “United Templars.” by Edmund B. Her motive. he thought. Laura Horos. Countess of Landfeld.” For this remark alone her final sentence should most certainly have been reduced. 8°=3°. alias Soror S.

But he was only a 5°=6°.D. † Probably after S.” ¶ From this wonderful piece of logic one might be permitted to mistake N.” § D.D.C.C. and is probably more trustworthy.D.§ at the Bodinière Theatre.D.F.’s “hermetic” wife: for a more correct account see “The Humanitarian.C.C.D. for a member of the Rationalistic Press Association.” N.” P. it is permissible to suppose that his actions may be meant to place his followers between the horns of a rational dilemma. On hearing this D. had given him the grade signs.F.THE TEMPLE OF SOLOMON THE KING he expressed it: “to the current sent at the end of a century to regenerate this planet. that she was S.D. “Isis-Worship in Paris.R. 265 .A. ‡ This explains the term “financial fraud.‡ for at this time D.V. xvi.C. * Fra: Æ.F.A. of the G∴ D∴ believes that some American members of the Order met Madame Horos in New York.” vol.V.* came suddenly to Paris and informed D.’s money that had satisfied D.’s conscience.C.F. which was: “That if indeed it were the promise of S.’s statement again varies somewhat from the above. saw this.¶ This of course is as ridiculous as assertion to make as that made by another member of the Order.F. No. 8°=3°.F. was starting what he called “The Mysteries of Isis. Now that she had turned out to be a fraud it proved that D. arguing that in the case where a great man claims to be a leader amongst men. and from them it was that she obtained her knowledge.N.V. in his own subtle way.† She promised him a large sum of money to build a temple to Isis.A. who had not died as had been reported. at once accepted her statement. It is as follows: S.” and the public dances and entertainments were being held by V.. then he most certainly must be a fraud.D. 2. was a fraud also.A.A.

he travelled back to Paris.C. had yet finally decided to say with Christ upon the 266 . to put in force the Deadly and Hostile Current of Will.D. but.F. P. will find himself literally in the place of the evil triad. really in touch with the Supreme Chiefs. not only cuts off all hope of ever becoming such. he can indulge in petty black magical tricks if he so desire (there is always a danger). having failed. to excuse a maniacal assault upon a Saint of God.D. marching.. not between Isis and Nephthys. P. Towards the end of April. but unless he is extremely careful. Similarly with a great Magician.A. No. suspended judgment on D.F.C.F. nobody seemed a penny the worse. But the shivering little cardshuffler who pretends he is the Master because he has successfully forced a card on a village curate. he is a true disciple. One might have expected that D. returned to his lonely house in the north. till he had proved that he had pledged his honour.D.THE EQUINOX The disciple who can recognize Christ in the darkness that surrounds the Cross.D. It is permissible for a great musician to improvise in some great masterpiece he may be playing. For it was now past Easter. but between two sturdy guardians of the peace.C. 1900.F. as we have seen induced D. for at a breath they will vanish before the greater magic that is his. P. would have abandoned him. Frater I. He had. and so too late in the year to begin the Operation of Abramelin.C. but only remaining there a few days. as in the case of the Jackdaw of Rheims. but it is not permissible for a student to say that he can play this piece when he can only scrape through it by improvising easy bars for the more difficult ones. for it seemed still possible that D.

D.C. lured D. thereby enabling the Abramelin demons to assume material form: one in his own shape.F. still loyal. for they know not what they do. which was as follows: That he and I. who could and would have told the truth about it.D.. in which a revolver figured prominently.C.R. which D. however.A.F.. and threatened to shoot him (D.A. of which her great purity of character would naturally fit her to be a prominent member.F. saw double. Frater P. had a revolver. thereby formulating the accursed Dyad.C. who was a guest in his house. Fortunately. they were only the ideas in his head.D.C.A. into telling the story. before the demons could fire. and Frater I. Now.A. the only probability about this story.A.F. So we find P. was that D. P. came into the room.'s claim to represent the Masters.F.C. but the story was only vague. had disagreed upon an obscure point in theology. another in that of I.C.D. So on arriving in Paris.D. thus formulating the symbol of the Blessed Trinity. he rose and set out 267 . forgive them.N. so. the demon that looked like I. related on his magical honour as a 7°=4°. was not going to judge any isolated story by the general laws of probability. had departed for a distant colony. Now.” even though this theory was somewhat rudely shaken by D.). while the demon that resembled himself was equally anxious to shoot I.D.A. and searching within himself to discover a touchstone by which he might prove beyond doubt the authenticity of D. V. if a little sceptical..F spending the whole of one Sunday afternoon in rattling a lot of dried peas in a sieve under the impression that they were the revolted members: as subsequent events proved.D.C.THE TEMPLE OF SOLOMON THE KING Cross: “Father.F. Now. there had been a good deal of talk of an adventure that happened to D. and Frater I. bowing gracefully.

D. or interrupted by the entry of a third person. definitely decided against D.A.A. Shiva. journeyed to Mexico: in this country he travelled about alone for three months. to hear his account. Shiva.. feared and hated because He would one day open His eye and destroy D. an argument about the God Shiva. but the holy man only said: “Shiva.F. took no notice.C. and whilst in 268 . if one repeated his name often enough.” “Will you stop blaspheming?” cried D. only to find Frater I. They had had. Shiva.D.A. Shiva. but I. Shiva. It was only after this interview.A. Shiva. sought the sideboard.C. drawing a revolver from his pocket. Shiva.D. I. Shiva. Colombo. never pulled the trigger.. and levelling it at I. whom he eventually ran down at the house of a holy Yogi in the Cinnamon Gardens. Shiva. still muttering: “Shiva.C.D. he said. closed the argument by assuming the position Padmasana and repeating the Mantra: “Shiva. Shiva.D.F. We must now return to his wanderings. and continued to mutter: “Shiva. but D.'s faculties of belief. Shiva.F. Shiva. Shiva.D. From New York P. whom I.D.F. worshipped because. and so we find him in July 1900 crossing the Atlantic to New York. Shiva.. the Destroyer. that P.F. Shiva.C.C.A. Frater I. Shiva. Shiva. but soon returned.. Shiva.C.A. which did not take place till August 1901.” Whether overawed by the majesty of the saint. Shiva. Shiva would one day open his eye and destroy the Universe. Shiva.” “If you don't stop I will shoot you!" said D.C. and whom D.A. being concentrated. angrier than ever.F. Shiva. no longer remembered. I.F. Shiva.'s account was less of a strain upon P.” D.A.THE EQUINOX to find Frater I. Shiva.'s head..

” of which the two following rituals are part: THE BOOK OF THE SPIRIT OF THE LIVING GOD. these shall be. The Chant of Mystery.F. On the altar is the Symbol of Isis. during which he constantly aspireth unto the Higher. rps jwrh yjlah The Casting-out of the Evil ones. The Initiation of the Whirling Force. The Movement of the Spirit.L. The Indwelling of the Isis.”*67 Shortly after this vision. he wrote “The Book of the Spirit of the Living God. The Knowledge of the Higher Soul.” 269 . having fasted for a period of nine days. he founded at Guanajato the Order of the L. and. Whereafter. And know thou that the altar may be removed unto the East after the Great Invocation of Isis. with the elements as usual. and the fire of Adonai descending upon him.. where he shall duly confess himself in the Presence of God the Vast One. These be duly written. unto the Glory of Thine Ineffable Name. [The Aspirant. The Drawing together of the Elements. became partaker in a wonderful experience known as “the Vision and the Voice. The Consecration of the Shrine.THE TEMPLE OF SOLOMON THE KING Mexico D.I. standing in the Sign of Osiris Slain. shall now enter the Temple which he hath prepared (banishing and consecrating with Fire and Water) and its order and disposition is thus: Let there be a square altar and pillars as for the Neophyte ceremony. The Light of Osiris. let him obligate himself as followeth and is hereafter duly set down in clear writing. The Coming of the Golden Dawn. let him arise. The Descent of the Soul of Isis. The Music of the Divine One. The Cleansing of the Son of Man.] * Two of the “Cries of the Æthyrs. The Night of Apophis.

. Then let the Aspirant retire. I will examine it with care before acknowledging it to be so.) with the Calls or Keys Enochian suitable thereunto. I invoke Thee. and further equilibrated the symbols in his Magical Mirror of the Universe by the Invocation hereafter set down (Come unto me. Such are the Words of this my Obligation. Finally. so to purify and exalt my spiritual nature. in attestation of this mine Obligation! I. O Lord. i. I will yearn constantly in love toward the whole of mankind. also t = the Cross. and that in this event I will not abuse the great power entrusted unto me. And if I fail herein. the great avenging angel HUA. 2. I will work constantly to the Great End. Having first purified the Temple with Fire and Water. so is it manifest in the Sphere immediately above Malkuth: and in banishing is the Flaming Sword set against the enemies. on pain of being degraded from my present state. I may at length attain to be more than human. I will invoke the Great Names of God the Vast One before performing any important magical working. * See “Liber O. . if there arise in me any thought or suggestion seeming to emanate from the Divine. the Blue Sash and the Crown and nemys of our Art let him re-enter the Temple and perform the supreme ritual of the Pentagram* in the four quarters. and in t is the knowledge of the Elements and the Astral Plane. whereto I pledge myself in the Presence of the Divine One and of the Great Avenging Angel HUA. vol. and being invested with the White Robe. let me raise Thy Holy Symbol alike of Suffering and of Strength.” THE EQUINOX. to place thine hand invisibly upon mine head. . &c. And in all this is the wand held by the path of t: for why? because in drawing down the light Divine. that with the Aid Divine. 270 .] In my bondage and affliction. may my rose be disintegrated and my power in magic cease! [Let the Stigmata be placed upon the Aspirant. No. a member of the body of Aeshoori. That I will to the utmost endeavour lead a pure and an unselfish life: not revealing to any other person the mysteries which shall herein be revealed unto me: that I will obey the dictates of my Higher Soul: that I will work in silence and with perseverance against all opposition: I furthermore most solemnly promise and swear that with the Divine Permission I will from this day apply myself constantly unto the Great Work: that is. O Ma.THE EQUINOX THE OBLIGATION [To be most solemnly accepted by him who would attain unto the knowledge and conversation of his Holy Genius. even as I am this day physically bound unto the Cross of Suffering. do spiritually bind myself.

who art in Mater manifest! Thou Bride and Queen as Thou art Mother and Daughter of the Crucified! O Thou. let him lift up his heart unto that Light. Our Lady of the Amber Skin! Lady of Love and Victory! Bright gate of Glory through the darkling skies! O crowned with Light and Life and Love! Head me.”† And this being accomplished. Our Lady Isis. hear and save. hear and save! * See “Liber O. 2. By Thy wrath and vengeance. vol. in the path called Daleth. O Thou. hear and save! Open thy bosom to Thy child! Stretch wide thy arms and strain me to Thy Breast! Let my lips touch Thy lips ineffable! Hear me. Our Lady Isis. 271 . the Lotus of Eternal Life and Beauty. Let him then perform the invoking Ritual of the Supernals:* by the names And after this let him turn again to the East and recite the Great Invocation of IAW beginning: “Thee I invoke the Bornless One.] THE INVOCATION OF ISIS. let him invoke Her who abideth therein. Hear me. and aspire even unto that which is beyond. Our Lady Isis. whose countenance is mild and glowing. In the name of Aeshoori. who art the Lady of the Earth! Hear me. hear and save! O Thou. Hear me. No. Our Lady Isis. crowned with the Throne! Thou. even as grass refreshed by rain! Hear me. i. Queen of Love and Mercy! Thou. And seeing that the gate is called Strait. Our Lady Isis. hornèd as the Moon! Thou. And I beheld a great wonder in Heaven: a Woman clothed with the Sun: and the Moon was at Her feet: and on Her Head was the Diadem of the Twelve Stars.” THE EQUINOX. † See The Lesser Key of Solomon: The Goetia.THE TEMPLE OF SOLOMON THE KING hyha : hy : \yhla hwhy and atyrara. By my desire toward Thee. hear and save! O Thou. and dwell therein. Our Lady Isis. By Thy love and mercy. hear and save! By Thy Sacred Flower. even Our Lady ISIS.

* See 5°=6° Ritual. the Symbol of the Cross. in the apparent darkness and corruption of unconsciousness. No. The Begetting of the Silence.” THE EQUINOX. † See “Liber O.] THE GREAT OPERATION OF INVISIBILITY. 272 . O Queen and Mother! Lift up your heads. as is set down hereafter. let the Lesser Banishing Rituals of Pentagram and Hexagram† be performed.] THE CHANT. And be ye lift up. [Here we have the sign of the Cross at the Centre. the Lights extinguished. The Magus then whirls off in the triple 3.. very slowly at first. Lady Isis. Hear. vol. AMOUN. O ye Gates. let him after awake. Thy Neophyte. may rise the golden Sun of Aeshoori. ever quickening. Thee I worship and invoke! Hail. And the King of Glory shall come in! Hear me. the signs of Light.THE EQUINOX Lift up Thy Voice and aid me in this hour! Lift up Thy Voice most musical! Cry aloud. 2. i. Sole Mother of my Life! Dwell Thou in me. And having fallen down in an ecstasy. reborn from incorruption. Hail to thee. and say: “I am the Resurrection and the Life. to draw down my Higher Soul to dwell within my heart.” &c. and the chant and the mystic dance take place.* Which being done. supra. down to the Key Word. may be as a spell and a charm and a working of Magic Art. O Amoun! Look with favour on me. chanting the Name and giving the sign appropriate. THE MYSTIC DANCE. Hear. ye everlasting Doors. that the Great and Terrible Angel who is my Higher Genius may abide in my own Kether unto the Accomplishing of the Great Work and the Glory of Thine Ineffable Name. now kneeling in Thy presence! Grant that the Music of Thy Mighty Name IAW. and the Temple left in Silence. Our Lady Isis. and receive my prayer! Thee. if necessary. I invoke Thee to initiate my soul! Let the whirling of my magic dance be a spell and a link with Thy great Light: so that in the Hour of Apophis. and bring me to that Self which is in Thee! [The Altar is now moved. and receive! By the symbol of Thy whirling force the Svastika of Flaming Light. The Dwelling of the Darkness. the woven paces of the mystic 3.

Lady of the Water! Thoum-aesh-neith. O Ma. World without End. nor understand the thing that they behold! Come unto me. I am established as a Rock. Add Hexagram ritual of Binah and her invocation. are performed in temple of 0°=0°. as a shroud of darkness. Splendour and Victory. &c. as taught. O Light Invisible.. for I am Aeshoori the Justified. Goddess of Truth and Justice! Thou that presidest over the Eternal Balance. intangible. The Radiant Youth of the Lord. The Fear upon the Dwellers of Water. Mercy in my left hand and the fountains of delight! In my heart is Aeshoori and the Symbol of Beauty. a formula of defence: that I may become invisible. wherein all thoughts and deeds are written. The Sign of Defence and Protection. Lady of the Fire! Purify me and consecrate. Consecrations. thy Lord and God. I adjure Thee by Thoth. The Understanding of the Peace of God. for they cross with the currents reflected. to concentrate about me. The Habitation of the Palace of Safety. [The Usual Banishings. come unto me.* All this is the Knowledge of HOOR-PO-KRAT-IST unto Whom be the Glory for ever and ever. For the Twelve Stars of Light are on my Brow: Wisdom and Understanding are balanced in my thought! Wrath in my right hand and the Thunderbolts. so that seeing me men see not. and that on each occasion of concentrating the shroud the God-form and Vibration of Harpocrates. * Note that the whole Operation may be performed mentally and in silence.THE TEMPLE OF SOLOMON THE KING The Formulation of the Shroud. The Closing of the Mouths of the Crocodiles. Intangible. Thoth. Auramooth. The Rising from the Lotus of the Floods. invisible. 273 . Lord of the Astral Light! I adjure Thee.] Come unto Me. come unto me. by the symbols and the words of power: by the Light of my Godhead in Thy midst: by the Lord Harpocrates. for Jesod is my foundation. My thighs are as pillars on the right and on the left. the God of this mine Operation: that Thou leave Thine abodes and habitations. The forces of Spirit are first invoked by the Supreme Ritual of the Pentagram and the Enochian Keys. The Inmost Light. may be employed.

the Sceptre and the Splendour: The Rose of Sharon and the Lily of the Valley. Therefore I say unto Thee: Bring Me unto Thine Abode in the Silence Unutterable. the Veiled One: Eternal wisdom in eternal beauty. My life is as the circle of the sky. as I rose from the firmament of Waters.] Child of the Silence! O Thou! HOOR-PO-KRAT-IST! [Mystic Circumambulation. I am my father Hoor. My throne is set on high. I change but I cannot die! O ye! the Bennu Birds of Resurrection. Who are the hope of men's mortality! Back. the celestial waters would flow at my word and the celestial fires flame forth. the might of the Avenger: and my mother Asi. ye workers of iniquity! Behold He is in Me and I in Him! Mine is the Lotus. Crocodile Mako. Babe in the Egg of Blue! Lord of Defence and Protection! Thou who bearest the Rose and Cross of Life and Light! Thee I invoke! Behold I am! a circle on whose hands the Twelvefold Kingdom of my Godhead stands. But I repress their wrath: for I am HOOR-PO-KRAT-IST. For I am Râ enshrouded: Khephra unmanifest to men. to whom be the Kingdom. All Power! HOOR-PO-KRAT-IST! Thou Nameless Child of the Eternities! Bring me to Thee. Son of Set! Depart from me. O Thou! HOOR-PO-KRAT-IST! [Middle Pillar.] Thou that standest on the heads of the dwellers of the Waters! Thee. the eaters of the wicked. I am the A and the W. that I may be defended in this work of Art. Wisdom: All-Light. the angry crocodiles. 274 . Adonai. in the might of Thy Name. and the palaces of Malkuth are cleansed and consecrate.THE EQUINOX And the sphere of the Nephesch. balanced and beautiful. Thee I invoke! O Thou. If I said: Come up upon the mountains. the lotus-throned Lord of Silence. the dragons of death. My light is in the firmament of Nu! I am the Centre and the Shrine: I am the Silence and the Eternal Light: Beneath my feet they rage.] Lord of the Lotus! O Thou! HOOR-PO-KRAT-IST! [Silence.

at my Word Divine. ‡ The Tablet of Spirit. ALHIM. Hcoma. and as a defence. may see me not nor understand! And now. and as a fortress. to be a basis and receptacle for the Shroud of Darkness which I shall presently encincture me withal. O Gather. Ye are the Watchers and my soul the shrine! [Let formulate the Idea of becoming Invisible. at my charm’s control. and every soul of man and beast. bring me to Thine abode of Silence: that I may go invisible: so that every Spirit created. shroud my form in your substantial night: Clothe me and hide me. do I formulate a barrier and a bar without mine astral form. I say. † The names on the Tablet of Spirit. Flakes of Astral Light: Shroud. IHVH.‡ By the mighty Names of God AHIH. 275 . the Centre and the Silence! Light Shrouded in Darkness is Thy Name! The Celestial Fire is Thy Father! Thy Mother the Celestial Sea! Thou art the Equilibrium of the All. I invoke and beseech you: Let the vapour * The Element of Spirit. and Thou art Lord against the Face of the Dwellers within the Waters! Bring me. By my white and brilliant light do I conjure ye: Collect yourselves together about me: clothe this astral form with a shroud of darkness: Gather. that it may be unto me as a wall. and every Spell and Scourge of God. and every thing of sight and sense. AGLA. Who hath set limits and bounds unto all material and astral things. And I now declare that it is so formulated. Nanta and Bitom. And unto ye.] O Auramooth and O Thoum-aesh-neith. In the Great Names Exarp. Darken man’s eyes and blind him in his soul! Gather. imagine the results of success: Then say:] Let the shroud of concealment encircle me at a distance of ten inches from the physical body.THE TEMPLE OF SOLOMON THE KING Thou. O Gather. By your deep purple darkness. Let the Sphere be consecrated with Water and with Fire. By the Great God Harpocrates. O forces of Akasa. in the Name of God the Vast One. [Done.* do I now address my Will.† By the mysterious letters and sigils of the Great Tablet of Union.

O particles of Darkness. to use in the Service of the Eternal Gods: that I may pursue safely and without interruption my magical and other pursuits: and that I may pass unseen among men. and a 5°=6° thereof: a Lord of the Paths in the Portal of the Vault of the Adepts: a Frater Ordinis Rosae Rubeae et Aureae Crucis: and especially a member of the 0°= 0° grade: master of the pass-word “H——” and of the Grand Word “M——. And I bind and obligate myself and do spiritually swear and affirm: that I will use this power to a good purpose only. Flakes of Astral Light: Shroud. O shroud of darkness and of night. that ye enfold me. and of this fire. and in the service of the Gods. P. Frater of the Order of the Golden Dawn.—for why? The Light of Godhead is my trust and I have made IHVH mine hope! “Gather. by path of t or Malkuth. and that without deception or delay. be as a basis on the material plane for the formation of this shroud of Art. O Gather. In the name AHIH and by the name AHIH! In the name AGLA and by the name AGLA! In the name EXARP and by the name EXARP! In the name HCOMA and by the name HCOMA! In the name NANTA and by the name NANTA! In the name BITOM and by the name BITOM! In the name TETRAGRAMMATON ELOHIM and by the name TETRAGRAMMATON ELOHIM! In the name HOOR-PO-KRAT-IST and by the name HOOR-PO-KRAT-IST! By your deep purple darkness! By my white brilliant light! I invoke ye: I conjure ye: I exorcise ye potently: I command and constrain ye: I compel ye to utter. [Go to Altar as Hierophant.. to execute the Fiat of Tetragrammaton. that it shall be under my control: ready to disperse and to re-form at my command. absolute and instant obedience. shroud my form in your substantial night: 276 .THE EQUINOX of this water. And I declare that in this Operation I shall succeed: that the Shroud shall conceal me alike from men and spirits. I conjure ye.” am here: in order to formulate to myself a shroud of concealment: that I may attain unto knowledge and power. And I declare that all is now ready for the due fulfilment and prosecution of this mine Operation of Magick Art. left hand on triangle. as a guard and shroud of utter Silence and of Mystery.] THE POTENT EXORCISM. Come unto me. right hand holding Verendum.] I. [Form mentally the shroud.

I cannot pass by the Gate of the Invisible.] [The Potent Exorcism as before. [Formulate forcibly shroud about thee.] I am Light shrouded in Darkness.] 277 .] [In the West. O shroud of darkness and of mystery. at my Word Divine.” The Voice of My Higher Soul said unto me: “Let me enter the path of darkness: peradventure thus may I attain the Light. I cannot pass by the Gate of the Invisible save by virtue of the Name of Darkness.” And the Voice of Ages answered unto my soul: “I am He that formulates in Darkness: the Light indeed shineth in Darkness. I am the wielder of the Forces of the Bilanx! [Concentrate shroud mentally. Pillars. save by virtue of the Name of Light.] Darkness is My Name and Concealment! I am the Great One Invisible of the Paths of the Shades. In North. neither understand: but that they may see the thing that they see not and comprehend not the thing that they behold! So mote it be! [Go North.] I have set my feet in the North and have said: “I will shroud myself in mystery and concealment.] [In the East. but the Darkness comprehendeth it not. as before. &c.. &c. at my charm's control. O Gather. Ye are the Watchers and my soul the shrine!” [Turn round three times.] In the Name of the Lord of the Universe and by the Power of mine own Higher Soul and by the Aspiration of Thine Higher Soul I conjure thee. knocks.” Let the Mystic Circumambulation take place in the Place of Darkness. Go West of Altar.THE TEMPLE OF SOLOMON THE KING Clothe me and hide me. is the Magic of the Light! [Go round. [Form shroud forcibly. I am the Only Being in an Abyss of Darkness: from the Darkness came I forth ere my birth. Darken man's eyes and bind him in his soul! Gather.] Invisible. I am without fear though veiled in Darkness: for within me.] Invisible. that thou encirclest me. from the Silence of a Primal Sleep. [Go round. In South formulate Pillars as before and imagine self as shrouded. though unseen. so that I may become invisible: so that seeing me men may see not.

] I receive Thee. and with the Blessing of God the Vast and Shrouded One: and be ye very ready to come when ye are called! IT IS FINISHED! * Imagine yourself as Harpocrates standing upon two crocodiles. Thou who art Darkness illuminated by the Light Divine. the mighty angels. again to shroud me from the eyes of men! And now I say unto ye. With Sign of Silence use Hoor Po Krat formula* and vibrate the Grand Word. whether by a word or a will. Divine ecstasy will follow.†] [Repeat concentration and Mystic Circumambulation. Divine Light that rulest in thine Own Deep Gloom: Thy power I invoke. Moon of the Concealèd. that I also may have poser and control. that thou now depart unto thine ancient ways. that thou mayst conceal me before men! [Carefully formulating shroud. when I shall again call ye. Lady of Darkness and of Mystery. but no loss of self-control. IHVH ALHIM. that thou conceal me from the eyes of all men. Binah. AIMA. Thy legions of Aralim. . as though a veil or cloud were coming between it and thee. [Go to Pillars: give signs and words and with the Sign of Horus project your whole will so as to realize the self fading out. as a covering and a guard! KHABS AM PEKHT! KONX OM PAX! LIGHT IN EXTENSION! Before all magical manifestation cometh the Knowledge of the Hidden Light. long has thou dwelt concealed! Quit the Light. But be ye very instant and ready. Depart in peace. or by this great invocation of your powers. Come unto me and dwell within me. even I. The effect will be that the physical body will become gradually and partially invisible. And now I conjure thee.e. for its work is ended for the hour. over this shroud of Darkness and of Mystery. I conjure thee. O Thou.THE EQUINOX Shroud of Concealment. that I may disintegrate and scatter this shroud of darkness and of mystery. from all things of sight and sense. AIMA. 278 . IHVH ALHIM.] [Intensely form shroud: stand at East and say:] Thus have I formulated unto myself this shroud of Darkness and of Mystery as a concealment and a guard. in this my present purpose: which is . to come quickly and forcibly to my behest. send me Thine Archangel Tzaphquiel. Har-Po-Krat. AMA. who hast well served my purpose. of 0°=0°. O shroud of darkness and of Mystery. . AMA. O Binah. O shroud of Darkness and of Mystery. † I.

viz.C. Strictly speaking. These mishaps are most likely 279 .A. fled secretly from his house in terror. went raving drunk. His clairvoyants became drunkards and prostitutes. Elerion and Mabakiel. some time before he was officially promoted to the grade of 5°=6°.D. He had succeeded in proving that the c of c Operation was in fact none other than that of “The Rising on the Planes. “unlooked-for sorrow suddenly descending upon happiness”) whilst cutting up a joint for a customer accidentally severed the femoral artery and died in a few minutes.A. which respectively mean “A laugher” and “Lamentation” (conjoint..F. Now that we have arrived at the end of this chapter. By their study and the equilibrating forces of the 5°=6° Ritual he was able to apply the eye of a skilled craftsman to the dreaded* Operation of Abramelin. Some time before this he had been joined by his friend D. his gardener. Frater P. it will be pertinent to inquire into the progress P. suffered terribly on their account. Nevertheless. and with him he travelled to Colima and thence to Toluca and Popocatepetl. he was already a 6°=5°.. Frater Æ. and in the first days of the new year of 1901 he journeyed to Ixtaccihuatl. et A.’s troubles. made since he passed through the 5° = 6° Ritual and became an Adeptus Minor in the Order of the R.R... Whether these demons are to be considered as material or mental beings depends upon the philosophic outlook of the reader.C.F. P. * On this occasion the Abramelin demons appeared as misty forms filling the whole house with a pernicious aura. which was still noticeable three years after they had been attracted. let it be understood that Abraelin is not a work to be taken lightly. as did nearly every one who lived on the estate—we could continue examples for pages. a teetotaller for twenty years. left Mexico D.” though in practice and theory very different. while later a butcher upon one of whose bills the names of two demons had been casually jotted down. The obsession of these demons was probably one of the chief causes of D. In London and Paris his works of Magical Art had caused him to be admired by his friends and dreaded by his enemies.THE TEMPLE OF SOLOMON THE KING These rituals being completed. in spite of his equilibrating practices of Yoga which followed immediately upon this Operation.

he saw that the Great Attainment lay far. borne aloft on the shoulders of the Celestial Steed. namely. revolving. then if thy meditation prolongeth itself. far beyond. thou shalt unite all these Symbols into the Form of a Lion. or shooting with the bow shafts of Light. that of Adeptus Major. whirling forth.THE EQUINOX and though he was never destined to accomplish this Sacred Work in the prescribed fashion. as it is written: “A similar Fire flashingly extending through the rushings of Air. and now. or a Fire formless whence cometh the Image of a Voice. or clothed with gold. but a coincidence when it happens is quite as awkward as the real thing. crying aloud. or naked.” mere coincidences. and standing on the shoulders of the horse. He was disgusted with his results. a Nobler Art. or also a Child. fiery. it so far iluminated him (for he worked astrally at it for months whilst in Mexico) as to show him the futility of even successful Magic. even though he had attained to the powers of Hecate. he set forth upon the Path of the Lion that bridges the great gulf between the two highest Grades of the Second Order. Also there is the vision of the fire flashing Courser of Light. for which he had so long striven. (To be continued) 280 . and in the case of Abramelin the coincidences can be counted by scores. or even a flashing Light abounding. He had attained a rank which few arrive at. And so it happened that by renouncing all his magical strength to gain a greater Power.



The Golden Dawn was now but a deserted derelict. rudderless. but now having arrived at years of adolescence. During the last two years he had grown strong in the Magic of the West. we arrive at a sudden and definite turning-point. an Exempt Adept in the Second Order. to climb yet another ridge of the Great Mountain and become a 7°=4°. with a name of opprobrium painted across its battered stern. By destroying those who had usurped control of the Order of the Golden Dawn. and it now rested with him. but forged so might an one with the gleaming future. he not only broke a link with the darkening past. and stepped out into the world to teach himself what no school could teach him. P.THE HERMIT WITH the seventh stage in the Mystical Progress of Frater P. however did not abandon it to to cast himself helpless into the boiling waters of discontent but instead. he leapt on board that storm-devouring Argosy of Adepts which was destined to bear him far beyond the crimsoning rays of 43 . mastless.—the Arcanum that pupil and master are one! He had become a 6°=5°. Master over the Ruach and King over the Seven Worlds. and it had been a nursery to him. he put away childish things. After having studied a host of mystical systems he had entered the Order of the Golden Dawn. that soon he was destined to weld it to the all encircling chain of the Great Brotherhood. and him alone. In it he had learnt to play with the elements and the elemental forces.

so that immediately they turned their weapons one against the other. Queen of Enchantments. There was he to tame the two Bulls. was he destined to slay with the Sword of Flaming Light that ever watchful Serpent which writhes in silent Wisdom about the trunk of that Tree upon which the Christ hangs crucified. as we shall see. and whose nostrils belched forth mingling columns of flame and of smoke. was he to seal that fearful pact. Long was he destined to travel. He ploughed the double field. that pledge of fidelity to Medea. and slay the armed multitude.—the East and the West. and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man. as a second Jason.THE EQUINOX this dying dawn to the mystic land where stood the Great Tree upon the topmost branches of which hung the Golden Fleece.—the White and the Black. and among them did he cast he stone of Zoroaster given to him by Medea. past Lemnos and Samothrace. and sow the white dragons’ teeth. in the grove of Diana. Then once again did he set 44 . whose horns were as crescent moons in the night. he tamed the bulls with ease. Mistress of Enchantments. finally. and through Colchis and the city of Æea. And then. and perished. in the Temple of Hecate. There was he to harness them to that plough which is made of one great adamantine stone. whose feet were of brass. on the mystic cup of Iacchus he lulled to sleep the Dragon of the illusions of life. All these great deeds did he do. and taking down the Golden Fleece accomplished the Great Work. that black army of unbalanced forces which obscures the light of the sun.—the Armies of Doubt. He sowed the dragons’ teeth. under the cold rays of the Moon. There. And then lastly.

* Yea! the Treasure of Immortality. so that in that Winter which draweth nigh. The root of evil is sealed up from you.L.THE TEMPLE OF SOLOMON THE KING sail. though they cast lots for it. In his own words let us now describe this sudden change. yet shall they not rend it. and sped past Circe. the rest is allowed. and others shall crucify him. † Lamp of Invisible Light. The title of the first Æthyr derived from the initial letters of the Three Mighty Names of God. the Robe that hath no Seam. back to the fair plains of Thessaly and the wooded slopes of Olympus.† * ii Esdras. the time to come is prepared. viii. and there on that Self-same Tree shall he hand himself. and in the end is shewed the treasure of immortality. through Scylla and Carybdis. perfect goodness and wisdom. for it is woven from the top throughout.L. And those who shall receive. IN NOMINE DEI }ma Insit Naturae Regina Isis. L. weakness and the moth is hid from you. And one day shall it come to pass that he will return to that far distant land where hung that Fleece of Gold. the tree of life is planted. 52-54. yea. In all there are thirty of 45 .I. For unto you is paradise opened. beyond the singing sisters of Sicily. and corruption is fled unto hell to be forgotten: sorrows are passed. _____ At the End of the Century: At the End of the Year: At the Hour of Midnight: Did I complete and bring to perfection the Work of L. he who is to come may find yet another garment to cover the hideous nakedness of man. the Fleece he brought to the Children of Men so that they might weave from it a little garment of comfort.I. plenteousness is made ready. a city is builded.

but not until the year 1909 was it brought forth a light unto the darkness. I began to apply myself unto the practice of Raja-yoga. who sleepeth never. I did meditate twice daily. A. And he spake not any more (as had been his wont) in guise of a skeptic and indifferent man: but indeed with the very voice and power of a Great Guru. consideration of things occult.’s house in 1909. even the smallest. A. R.THE EQUINOX In Mexico: even as I did receive it from him who is reincarnated in me: and this work is to the best of my knowledge a synthesis of what the Gods have given unto me. a red cross. the simple Tatwas. for it was not until the last days of the year 1909 that the work of the Thirty Æthyrs was indeed brought to an end. and the like. three mediations morning and evening. came unto me. shall fall by the wayside. Isis. I remained after some three weeks for 59½ minutes at one time. merely means that at this time he established a secret Order of this name. and. In 1900 verily was the work conceived. despair: but spake words of comfort saying: “Is it not written that if thine Eye be single thy whole body shall be full of Light?” Adding: “In thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing.L. (P. and spake. One D. after days. at the end of the year 1900. C. And. Thus. Now I began also to consider more complex things: my little Rose Cross. † Lost under dramatic circumstances at Frater P. Now did I deem it well that I should rest awhile before resuming my labours in the Great Work. a wand. and also remembering the twofold sign: the Power of Horus: and the Power of Hoor-pa-Kraat. did I give thanks and grace to God that he had deemed my folly worthy to attract his wisdom. as I may say. a little spark cast into the Well of Time. or of one definitely sent from such a Brother of the Great White Lodge. but. at the beginning. it took him nine long years of toil before he perfected it. in another. wherein my thought wandered 25 times. as far as is possible without violating my obligations unto the Chiefs of the R. necessary complements. “whose dominion extendeth in ever widening circles without end beyond the Watch Towers of the Universe. et A. did my Guru not leave me in my state of humiliation. bring to completion the work L. upon such simple objects as—a white triangle. 46 . at the same time avoiding all.† the these Æthyrs. therefore.” Under his direction. seeing that he. the year being yet young. as also he bade me.” In one sense rightly enouzgh did P.I.) * The Signs are of Projection and Withdrawal of Force. Yea! though he spake unto me words all of disapproval.* Now.

the 22nd of February 1901. keep my heart and mind through Christ Jesus our Lord. I do begin to set down all that I accomplish in this work: And may the Peace of God. F. Their study will clarify our view of Frater P’s progress. the Golden Dawn Symbol. which passeth all understanding. The reader is advised to study Chapter VII of Captain J.THE TEMPLE OF SOLOMON THE KING complex Tatwas. C. Ex Deo Nascimur In Jesu Morimur Per Spiritum Sanctum Reviviscimus. Wherefore to-day of Venus. and so on. We must now digress in order to five some account of the Eastern theories of the Universe and the mind. Let my mind be open unto the Higher: Let my heart be the Centre of Light: Let my body be the Temple of the ROSY CROSS. 47 . I being in the City of Guadalajara. also I began the exercise of the pendulum and other simple regular motions. in the Hotel Cosmopolita. Fuller’s “Star in the West” in connection with this exposition.

an animal from a plant. turns out a daub or botch. with a pen or brush. with the self-same instruments and opportunities.THE AGNOSTIC POSITION DIRECT experience is the key to Yoga. This fact cannot be banished by the well-known method of the ostrich” (pp. One piece of limestone is very much like another. such as the simple sensations of pain and of pleasure. a man from an animal. . Why. including scientific knowledge. Therefore. . and yet another. but not so their minds. for we have many mental constituents. But this idea is not the whole of mind. 39. which are derived by the apparently unconscious object and received by the apparently conscious subject. . . should we wish to discover and understand that Power which differentiates. we must look for it in the workings of man's brain. for as the Bhagavad-Gîta says: “Equilibrium is called Yoga. direct experience of that Soul (Âtman) or Essence (Purasha) which acting upon Energy (Prâna) and Substance (Âkâsa) differentiates a plant from a stone. The idea of the physical world is only a product of the mind. one man sits down and makes a twenty 48 . . 40).* * Verworn in his “General Physiology” says: “It was found that the sole reality that we are able to discover in the world is mind. a man from a man.” Chemically the various groups in the organic and inorganic worlds are similar in structure and composition. . yet which ultimately is the underlying Equilibrium of all things. and man from God. is merely a psychical event. . every process of knowledge. . and so also are the actual bodies of any two man. and yet ultimately balances all appearances. “The real mystery of mysteries is the mind of man. that are not ideas of bodies .

refuses to jettison his wretched cargo. or the mechanical contrivances which seem to-day so fine. Mara. What creates this form? Sense perception. and loads his ship with Law. and Cause B effect C. Propositions perhaps true to the Master. but a theory worth working upon until a better be derived from truer facts. and reveal to us that which lies behind it? times more curious than all the musings of the mystics.THE TEMPLE OF SOLOMON THE KING This is but a theory. the will to annihilate is denied. but certainly not so to the disciple. Choronzon. the transfigured-realist gazes at it with wonder and then casts Theory overboard..* and not only a change. But we say there is a change—a change of form. works of the Rosicrucians. If any one cause be unknowable. that is no reason why we should abolish art schools and set an embargo on clay. when his ship begins to sink. and which our children will disdain as clumsy” (R. and finally the will to act is denied. If this be true. If the will to act is but a mirage of the mind. the medium remaining alike throughout. be it first or last. Cumminghame Graham in his preface to “The Canon”). The will to create is denied. because the final result is declared by his philosophy to be unknowable. it is also the chief power of the Buddhist devil. and Cause A + B + C effect X. but a distinct birth and a distinct death of form. postulates that every cause has its effect. and the chain of Cause and Effect is eternal. or even to man the pumps of Doubt. 49 . Adopting it. then all causes are unknowable. and even of that mighty devil. and. what will destroy this form. B. then equally so is the will to differentiate or select. how is it then that Cause A produces effect B. Where originates this power of production? It is said there is no change. * Form here is synonymous with the Hindu Mâyâ. Because Titian was a great artist and Rodin is a great sculptor.

And why? Simply because small-pox no longer happens to be believed in as a malignant devil. I do not know where it came from.THE EQUINOX Presumably cessation of sense perception. and a fatalistic science is indeed a cruel kind of oxymoron. this is the fatalist's point of view.” Now this indeed is a very sensible view to take. but shall. “I can't learn this!” is the groan of a schoolboy and not the exclamation of a sage. know and understand Him as He is or is-not. let us build a house and live in it. every thoughtform as it is born. we shall no longer believe in a Benevolent God or otherwise. not even the thought of the unknowable. at least partially. No doctor who is worth his salt will say: “I can't tackle this disease”. The man of science will often say “I do not know. please go away and don't ask me ridiculous questions! Now this indeed would not be considered a very sensible view to adopt. at least partially. but strange to say. but here they are. my friend. known and understood. What is small-pox? Really. I really do not know where these bricks came form. when a man catches it he either dies or recovers. he starts to look about for others. Similarly. or who made them. and the result is we have some very fine houses built by these excellent bricklayers. he takes one of the old ones and picking it to pieces tries to discover of what it is made so that he may make more. As a matter of fact he is nothing of the kind. and when others cannot be found. when we have gained as much knowledge of the First Cause as we have of small-pox. for. or what it is. he says: “I will tackle 50 . or how they were made. but is. How can we prove our theory? By cutting away every perception. or how it originated. until nothing thinkable is left. when he has exhausted his supply of bricks.

as my brother the Magician has told you.” So also with the Unknowable. whilst a mystic too often has not. are not only blind. deaf and dumb. etc. You are totally immersed in Darkness (Tamas). as one of you yourselves has very justly remarked. for physicians have a scientific language wherein to express their ideas and thoughts.THE TEMPLE OF SOLOMON THE KING this disease. and not leave him gazing and wondering at it. which would be after all the chief point gained. à priori. and the offspring of illusion (Mâyâ). Likewise.. but all things. outside a few mathematical symbols. God. Not certainly in the same manner as small-pox can be. A fourth dimensional being. or a system of symbolic teaching. which will gradually lead the sufferer from the material to the spiritual. but the son of a pig into the bargain. First Cause. simply because he would be addressing him in a fourth dimensional language. a child of ignorance (Avidyâ). “he 51 . But. to be real. in a less degree. insane and idiotic as those unfortunates you lock up in your asylums to convince you. Similarly the Yogi says: I have arrived at a state of Superconsciousness (Samâdhi) and you. as mad. that you are not all raving mad. my friend. and anything which has the slightest odour of reality about it you pronounce an illusion. which you insult by calling God. this metaphysical sickness can be cured. For you consider not only one thing. but it is quite conceivable that he might be able to teach him how to vaccinate himself or another. would be unable to explain to a third dimensional being a fourth dimensional world. as he would at a star in the night. would a doctor be unable to explain the theory of inoculation to a savage.. etc. but by a series of exercises. and a savage.

in reality.” so that you may find behind the pairs of opposites what this something is in itself and not in its appearance. and acceleration of the one already existing. as it will be at once seen. 52 . The state of equilibrium constitutes the limit beyond which we can no longer follow them” (Gustave le Bon. How in the West the Magician has said: “As all came from God so must all proceed to God.” p. Now let us analyze what is meant by the worlds of the Yogi when he says: “As all came from god so must all return to God. a backward one.” the motion being.” now let me disclose to you this “Something. 94). but disturbances of equilibrium. a weakening of the vibrations of illusion until they cease to exist in Equilibrium. and how that in the East symbol has been subtracted from symbol. a slowing down of the one which already exists. until finally is reached that goal from which we originally set out by a cessation of thinking. “The Evolution of Matter.THE EQUINOX who denies anything asserts something.* * “The forces of the universe are only known to us. It has been pointed out in a past chapter how that in the West symbol has been added to symbol.” the motion being a forward one.

the sum total of external and internal experience always an only tells us how things are constituted for us.THE VEDANTA BEFORE we enter upon the theory and practice of Yoga. 40. the root-thought of all philosophy and religion. or. and for our intellectual capacities.” p. is all merely the form under which the essential reality presents itself to a consciousness such as ours. both Eastern and Western. what is the Âtman? That the thing which we perceive and experience is not * Deussen. yet it is hoped that it will prove a sufficient guide to lead the seeker from the Western realms of Magic and action to the Eastern lands of Yoga and renunciation. To begin with. as also the involved and intricate sum of our inner perceptions. See also Berkeley’s “Three Dialogues between Hylas and Philonous. what is the aÙtÕ kaq aØtÒ.” 53 . not how they are in themselves and apart from intelligences such as ours. but is not the form in which it may subsist outside of our consciousness and independent of it. with its infinite ramifications in space and time. it is essential that the reader should possess some slight knowledge of the Vedânta philosophy. and though the following in no way pretends to be an exhaustive account of the same.* Here is the whole of the World's philosophy in a hundred words. and not a reality. that. in other words. as Deussen has it: The entire external universe. what is the “Ding an sich”. the undying question which has perplexed the mind of man from the dim twilight of the Vedas to the sweltering noon-tide of present-day Scepticism. is that the universe is only an appearance. “The Philosophy of the Upansihads.

and a deceit or illusion to a man. General and popluar Knowledge is like a common prostitute. that the thing we see is “an illusion” and is not “a reality. it no longer represents our ideal. and that knowledge is only true as long as it remains unknown.”‡ Because there is but one Âtman and not many Âtmans. “Verily he who has seen. at least do not live up to our assertion. Identification with this Âtman (Emerson's “Oversoul”) is therefore the end of Religion and Philosophy alike. are the mysteries kept secret from the multitude. heard. we beget a new reality upon the old reality. a new falsehood upon the old falsehood. 4. Thus. for it is only what “WE see. namely.” seldom considering that the true difference between the one and the other is but the difference of name. 5b. this virginity.THE EQUINOX the “thing in itself” is very certain. we name that which is a reality to a child. little by little. an apparition or a shadow. Then after a little do we begin to believe in “the illusion” as firmly and concretely as we once believed in “the reality. not with the inner or outer of a thing. but with that which cannot be explained by either.” seldom considering that all belief is illusionary. by him is this entire universe known. 2. † And yet again this is a sheer deceit. and so on until Knowledge and Nescience are out-stepped. for. or not renouncing it.” Yet nevertheless we renounce this as being absurd. ‡ Brihadâranyka Upanishad. * Once the Unknown becomes known it becomes untrue. To maintain this purity. though it may form an excellent foundation for the next ideal. and which is the essence of the thing in itself. comprehended and known the Âtman. 54 . that mysterious power of attraction the Unknown always possesses. as every conceit must be. the toy of any man.* Now Knowledge is identification.† and which the Upanishads name the Âtman. it loses its Virginity.

165. as they are enumerated in Chândogya. and not only once but an hundred times. Agni. silent and unknown. 76. of words and of names. § “Rigveda” (Griffiths). Mitra. this would-be explanation to the multitude of the unexplainable. It is the crucifixion of every world-be Saviour. are ‘nâma eva. “of course you need not explain to me that. the four Vedas and the whole series of empirical science. even if they go into a cave and close the door and simply think five true thoughts and then pass away. (Vivekânanda. To what is one. this teaching of a truth under the symbol of a lie. if I call a thing ‘A’ or ‘B. The merest tyro will answer. but many of the astutest philosophers have fallen into this snare. 1. cit. this passing off on the canaille the strumpet of language (the Consciously Known) in the place of the Virgin of the World (the Consciously Unknown). 164. pp.’ ‘mere name.”§ * The highest men are calm. 7. i. They are the men who really know the power of thought. the reason being that they have not remained silent* about that which can only be “known” and not “believed in. Tama. and he is heavenly nobly-winged Garutmân. they are sure that.† No philosophy has ever grasped this terrible limitation so firmly as the Vedânta. “they call him Indra. “All experimental knowledge. “Karma Yoga.’ it makes no difference to that thing in itself.” and that which can never be names without begetting a duality (an untruth). 46. 2-3. p. ‡ Deussen.” Udbodhan edition. these five thoughts of theres will live through eternity. Mâtirisvan. 164. Varuna. “You may call the Creator of all things 55 . sages give many a title: they call it Agni. and consequently a whole world of illusions..’ ”‡ As the Rig Veda says.” And yet not only the tyro.THE TEMPLE OF SOLOMON THE KING The first veil against which we must warn the aspirant is the entanglement of language.) † Or the Unconsciously Known. op.

All that is not Âtman is Mâyâ.” p. or the power which asserts a separateness. and whether it be Religion.”*16 and further. 7. the conclusion must be arrived at that nothing in the world is eternal. for in the vacuum which he thereby creates. and Mâyâ is ignorance. by the way. are but different names of the same divine being. Now the philosophical fall of the Âtman produces the Macrocosm and the Microcosm. that is Mâyâ. they also are Mâyâ and not Âtman. the knowledge concerning it is Avidyâ. growth. Space. 1. God and not-God—the Universe. 3. If the principle of the conservation of energy—which. that. 56 . Name to the Idealist. Form to the Materialist. and Nothing to him who has risen above both. 18) In other words. the bases of modern science. “ignorance. Immortality. and decay.” (Seneca. Freedom. ‡ That is the meaning of “Nequaquam Vacuum. iv.” † That is.” No sooner are the eyes of a man opened† than he sees “good and evil.‡ God. and ignorance is sin. is simply a bold generalization of experiments made in very simple cases—likewise succumbs to the blows which are already attacking it.” and becomes a prey to the illusions he has set out to conquer. He gets something apart from himself. * “Chândogya Upanishad. This great Frenchman writes: “These fundamental dogmas.” [a Rosicrucian motto] § Modern Materialism receives many a rude blow at the hands of Gustave le Bon. an indiby different names: Liber. 8). they are Mâyâ and not Âtman. Also of “form. between him and it. when anything is (or can be) describe by a word or a name. Science. the researches detailed in this work tend to destroy. Mercury. are appearances and not realities.” (“The Evolution of Matter. burns the fever that he will never subdue until he has annihilated both. or Philosophy it matters not. when he gains knowledge.THE EQUINOX Thus we find that “duality” in the East is synonymous with “a mere matter of words. Time and Causality§ are appearances and not realities. Hercules. all is full of birth.” 6.

he will never arrive at that higher consciousness. and the Holy One.THE TEMPLE OF SOLOMON THE KING viduality. unless he avoid it and escape from its hidden meshes. and. when anyone is summoned. from this fall arises the first veil we had occasion to mention. he saw nothing there but himself. which will consume him back into the Âtman from which he came. He gazed around. and then only he names the other name which he bears. a self-consciousness—I am! This is explained in Brihadâranyaka. As the fall of the Âtman arises from the cry “It is I. the veil of duality. such as in Brihadâranjaka.” so does the fall of the Self-consciousness of the universe-man arise through that Self-consciousness crying “I am it. 1. the Adam Qadmon). Therefore to-day.) † It is fully realized that outside the vastness of the symbol this “Fall of God” is as impertinent as it is unthinkable.” beginning of paragraph. one in heaven.' Thence originated the name I. 36a. 4.e. This duality we find even in the texts of the oldest Upanishads.”† This Consciousness of “I” is the second veil which man meets on his upward journey. that superconsciousness (Samâdhi). of Sam (Greeek sÝn. fol. 4. 3. Hebrew. the Lord). 1. Thereupon he cried out at the beginning: ‘It is I. She’meneeh. together with) and Adhi.” thereby identifying the shadow with the substance. of words. * “There are two persons of the Deity. There are three Lights in the Upper Holy Divine united in One. which are a thousandfold more dangerous than the entanglements of the veil of words. that is. this is the beginning of the Faith. “It is thy soul. 1. as follows: “In the beginning the Âtman alone in the form of a man* was this universe. of belief. praised by It! unites them (in the union of Samâdhi. and one which descended upon earth in the form of man (i. and EveryThing is concentrated therein” (“Zohar III. 57 . and this is the foundation of the doctrine of Every-Thing. Adonai. he answers first ‘It is I’.

Thus we find the old Vedantist presupposing an Âtman and a sÚmbolon of it. even of the Âtman itself. † The illusion of thinking ourselves similar to the Unity and yet separated from It. through whom he knows all this. For where there is as it were a duality. and the clouds of night roll back and melt away before the light of a breaking dawn. 4.THE EQUINOX which is within all. 10. how should he know the knower?* Thus does the Supreme Âtman become unknowable.” And house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object. Such a dilemma as this does not take long to induce one of those periods of “spiritual dryness. address. and says ‘it is one and I am another’ is not wise. so that he might better transmute * Brihadâranyaka Upanishad. see. hear. 2. and further. addresses. as long as it remains apart from ourselves.” one of those “dark nights of the soul” so familiar to all mystics and even to mere students of mysticism. or in the worship of anything. comprehends. 12. understand. there one sees the other. and the Unknowable may become the Known. Directly the seeker realizes this. And such a night seems to have closed around Yâjñavalkhya when he exclaimed: After death there is no consciousness. in the sense of the undiscovered. Destroy this consciousness. will remain unknowable as long as consciousness of a separate Supremacy exists in the heart of the individual. but he is like a house-dog of the gods.). or at least the Unknown. how should he smell. a new reality is born. hears. but when everything has become to him his own self. and knows the other. on account of the individual Âtman† remaining unknown. 58 . “He who worships another divinity (than the Âtman). or know anyone at all? How should he know him.” And also again in the same Upanishad (1. brilliant beyond all that have preceded it. smells. 4.

and the. .THE TEMPLE OF SOLOMON THE KING the unknown individual soul into the known. The being and the beyond * Kena Upanishad. we must turn our engines of war about and destroy our sick and wounded. Unknown is it by the wise. All knowledge he asserts to be Mâyâ. and the unknowable Supreme Soul into the unknown. souring the milk of man's understanding with its bitter scepticism.” This thought again and again rumbles through the realms of philosophy. From it being arose. but as a reaction after much hard work. and only by paradoxes is the Truth revealed. Not-being was this in the beginning. .* These dark nights of Scepticism descent upon all systems just as they descend upon all individuals. he knows it not. get back to the Âtman and Equilibrium—Zero. at no stated times. As early as the days of the Rig Veda. from the knowable through the known to the knower. before the beginning was.11. To disperse them we must consume them in that same fire which has consumed all we held dear. Only he who knows it not knows it. Who knows it. 59 . there was “neither not-being nor yet being. But by the ignorant known. Thus again and again do we find them rising and dissolving like some strange mist over the realms of the Vedânta. and usually they are forerunners of a new and higher realization of another unknown land to explore. so that those who are strong and whole may press on the faster to victory. Self-fashioned indeed out of itself .

“I am. Abandoning this limbo of Causality. 60 . just as the Buddhist did at a later date. And because it is thus formed it is impossible to call it in question. all. as with the Qabalists. For we many call a thing in question which comes up to us from without. 7. he at least existed. “Existence is” hyha rca hyha . a matter of words.” he cried. Founded and foundationless.e.”† And with the Îsâ Upanishad he whispered: Into dense darkness he enters Who has conceived becoming to be naught. perhaps the only reality it is given us to know. he tackled the practical problem “What am I? To hell with God!” The self is the basis for the validity of proof. “I am it. Reality and unreality. Consciousness and unconsciousness. began to realize that if indeed all were Mâyâ. An integral part is here revealed in each of us which is a reality. slowly through all his doubts. and * Taittirîya Brâhmana. 2. Into yet denser he Who has conceived becoming to be aught. was based on Zero. † I. by piling up symbols of extravagant vastness. For if a man calls it in question yet is it his own essential being. and therefore is constituted also before the validity of proof. but not our own essential being. all. Man. his audacious hopes and his invincible resolutions.THE EQUINOX Expressible and inexpressible. same one thing. and this one thing saved the mind of man from the fearful palsy of doubt which had shaken to ruin his brave certainties.* All these are vain attempts to obscure the devotee's mind into believing in that Origin he could in no way understand. no longer.

What then is this Âtman. see it solely. as we read through the Upanishads. nor glimmering star. 8. This path brings him to the Fire of Netzach. 1. the Âtman—Adonai. no moon. theories. Nor yonder lightning. the fire of earth is quenched. and how can we understand it. 6. “what serves man for light?” That sage answers: The sun serves him for light. sciences. 61 . And when he also has set?—fire. his part in all worlds is a life of freedom. the next that of q—the Moon. 4. And when this also is extinguished?—the voice. his Holy Guardian Angel.* king Janaka asks Yâjñavalkhya.† This passage occurs again and again in the same form. 3-4. irrespective of all codes.THE TEMPLE OF SOLOMON THE KING one we possess irrespective our our not being able to understand it. † These refer to the mystic lights in man. 15 we find: There no sun shines. his part in all worlds is a life of constraint. He who departs from this world without having known the soul or those true desires. In Kâthaka 5. the next that of x—the Star.” After the Âtman in the aspirant has been awakened by the trumpet of Israfel (The Angel) he proceeds by the path of c. And when this also is silenced? Then is he himself his own light. Compare this with the Diagram 2 “The Paths and Grades” in “The Neophyte. or identify all with it? The necessity of doing this is pointed out in Chândogya. but he who departs from this world after having known the soul and those true desires. We have a soul. When this fire is extinguished comes the Voice or Lightning. after which the Light which guides the aspirant is Himself. a veritable living Âtman. The next path the Aspirant must travel is that of r—the Sun. and in paraphrase. that is to say. sects and laws. In the Brihadâranjaka. * Brihadâranyaka Upanishad. When however the sun has set?—the moon.

That is his real form. beyond the reach of darkness. whose essence is knowledge. their methods of attainment cannot for long remain entirely hidden. 24. This is his supreme goal. or from those of their disciples. 62 . 19. so is the illumination of the Adept reflected even by his unilluminated followers. 1. . we find in India * The Âtman. the fire and the lightning. 6. The whole world bursts into splendour at his shining. the worlds no longer worlds. all else borrows its brightness. so the spirit also dallying with the self. separate from desire and from distress. the Vedas no longer Vedas. † As the light of a lamp brought into a dark room is reflected by all surfaces around it. and simply explained to their followers its greatness and splendour by parable and fable. he has beheld like a glittering circle of sparks Brahman bright as the sun. As theory alone cannot for ever satisfy man's mind in the solution of the life-riddle.† And either from their teachings directly. and he is himself his own desire. Thus the Âtman little by little came to be known and no longer believed in. the mother no longer mother. and he who has thus pierced through that which is so affected.THE EQUINOX From him. And again in Maitrâyana. then is reached that which is not affected by darkness. such as we find in Brihadâranyaka. When the darkness is pierced through. . For just as one who dallies with a beloved wife has no consciousness of outer or inner. Then the father is no longer father. endowed with all might. wherein desire is quenched.* who alone shines. . so also when once the seeker has become the seer. in which he is exalted above desire. the gods no longer gods. that shines in yonder sun as in the moon. yet at first it appears that those who realized it kept their methods to themselves. has no consciousness of inner or outer. and is free from evil and fear. 2. That is his real form. when once actual living men have attained and become Adepts.

and secure union with this Inner Self or Âtman. for it consists in casting off from oneself home. The first seeks. 63 . shake itself free from the illusions of Mâyâ—the world of plurality. The second by scientific experiments to annihilate the consciousness of plurality. Higher Self. by artificial means. or Adonai. and by concentrating them on the Inner Self. whilst the Yoga consists in withdrawing the organs of sense from the objects of sense. Augoeides. In the natural course of events the Sannyâsa precedes the Yoga. 2. The attainment by Yoga.THE TEMPLE OF SOLOMON THE KING sprouting up from the roots of the older Upanishads two great systems of practical philosophy: 1. Âtman. to suppress desire. possessions. The attainment by Sannyâsa. family and all that engenders and stimulates desire.

Verily. In the Shiva Sanhita we read:* In the proper season. ‡ The four âshramas are (1) To live as a Brahmachârin—to spend a portion of one’s life with a Brahman teacher. 51. ii. (3) To live as a Vânaprastha— to withdraw into solitude and meditate. various creatures are born to enjoy the consequences of their karma. 64 . and according to how we live “there are many enjoyments in heaven. so through the error of one's own karma man mistakes Brahma for the universe. verily. I tell you the truth. etc. † Work and the effects of work. If the practiser of Yoga wishes to cross the ocean of the world. 43. “Karma Kânda” is twofold—good and evil.) and of “Jnana Kânda” (science and knowledge). ACCORDING to the Shiva Sanhita there are two doctrines found in the Vedas: the doctrines of “Karma Kânda” (sacrificial works. and engages in “Jnana Kânda” —knowledge.ATTAINMENT BY YOGA. 45.‡ * Shiva Sanhita. the delusion arises about that which is manifested—the subject.† As through mistake mother-of-pearl is taken for silver.” and “in hell there are many sufferings. Being too much and deeply engaged in the manifested world. (4) To live as a Sannyâsin—to await the spirit’s release into the Supreme Spirit. The so-called law of Cause and Effect in the moral and physical worlds.” Having once realized the truth of “Karma Kânda” the Yogi renounces the works of virtue and vice. having preformed all the duties of his âshrama. There is no other cause (of this delusion). (2) To live as a Grihastha—to rear a family and carry out the obligatory sacrifices. he should renounce all the fruits of his works.

Having seen the Spirit that brings forth happiness in their own spirit. Gnana Yoga. and “I am that spirit. so in the East are there various systems of yoga. 2. each of which purports to lead the aspirant from the realm of Mâyâ to that of Truth in Samâdhi. This is most beautifully described in the above-mentioned work as follows: 34. As space pervades a jar both in and out. moveable or immoveable. Renouncing everything else.e.” All this universe. similarly within and beyond this ever-changing universe there exists one universal Spirit. and enjoy the ineffable bliss of Samâdhi. but the vivifying spirit like the sun is one. ignorance is destroyed. † “Shiva Sanhita. as strong acid would eat away a piece of steel. i. The most important of these are: 1. 59. Union by Will 3. Raja Yoga. or as a method.† As in the West there are various systems of Magic. i. and unthinkable. the Sannyâsi and Yogi see certainly in their own spirit the universal Spirit. 58. 50. 62. like cups. therefore the Spirit is Knowledge. that is to say of Duality. Since from knowledge of that Cause of the universe. Bhakta Yoga. are innumerable.* because there exists nothing but spirit. That Intelligence which incites the functions into the paths of virtue and vice “am I. 35. take shelter of it. Having renounced all false desires and chains.” the works of good and evil.. 63. but the substance is the same. all are absorbed into me. similarly individuals. Union by Knowledge. and becomes the Aim. has come out of Intelligence. Knowledge.” There exists nothing else. All this universe. That Spirit from which this manifold universe existing in time takes its origin is one. 65 . * At the time of the Pralaya. many reflections of the sun are seen. As in innumerable cups full of water. they forget this universe. moveable and immovable.THE TEMPLE OF SOLOMON THE KING “Jnana Kânda” is the application of science to “Karma Kânda. and this Knowledge is everlasting. and ultimately when the last atom has been destroyed it ceases to exist as a science. 49. Union by Love. all things are seen through me. is from me.” chap. Little by little it eats away the former.

That place which is gained by the Sâñkhya is reached by the Yogis also. ‡ Ibid. fixed in contemplation (Samâdhi). for the most part variant of the above such as: Ashtânga.* The two chief of these six methods according to the Bhagavad-Gîta are: Yoga by Sâñkhya (Raja Yoga). and Yoga by Action (Karma Yoga). He seeth. and Târaka. 6. When the mind. iii. Mantra Yoga. Karma Yoga. who seeth that the Sâñkhya and the Yoga are one. the end the beginning.THE EQUINOX 4. Hatha Yoga. . To show how extraordinarily closely allied are the methods of Yoga to those of Magic. the reader may compare with the citations already made from the works of Abramelin and Eliphas Levi. Laya. with advantage.” Fifth Discourse. which. he who is duly established in one obtaineth the fruits of both. Union though Work. he who understand the equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth the circle is the line.† Or. 53. whatsoever thou eatest. * Besides these. See “Hatha-Yoga Pradipika. shall stand immovable. Union by Courage. there are several lesser known Yogas. we will quote the following three verses from the Bhagavid-Gîta.‡ Whatsoever thou doest. in other words. for.” p. of the two. 66 . Children. then shalt thou attain to Yoga. Yoga by action is verily better than renunciation by action . speak of the Sâñkhya and the Yoga as different. not Sages. whatsoever thou offerest. † The “Bhagavad-Gita. bewildered by the Scriptures (Shruti). Second Discouse. 5. 2-5. . as Krishna himself says: Renunciation (Raja Yoga) and Yoga by action (Karma Yoga) both lead to the highest bliss. But the difference between these two is to be found in their form rather than in their substance. Union though Speech.

and if put into slightly different language might easily be mistaken for a passage out of “the Book of the Sacred Magic. for which he now sacrificed all. which is taken from "The Yoga by the Sâñkhya. Ultimately.” and which is reminiscent of the Quietism of Molinos and Madam de Guyon rather than of the operations of a ceremonial magician.* These last two verses are taken from “The Yoga of the Kingly Science and the Kingly Secret”. through himself and of Himself. welded the East to the West. And it was just this Quietism that P. * Ibid. the first. and. thou shalt come unto Me. and he. the two halves of that perfect whole which had been lying apart since that night wherein the breath of God moved upon the face of the waters and the limbs of a living world struggled from out the Chaos of Ancient Night. as yet had never fully experienced. Ninth Discourse.” Not so. however. having Me as thy supreme goal. by an unification of both. realizing this. 67 . be devoted to Me. O Kaunteya. prostrate thyself before Me. he renounced even this disownment. 27. This in itself was the first great Sacrifice which he made upon the path of Renunciation—to abandon all that he had as yet attained to.THE TEMPLE OF SOLOMON THE KING whatsoever thou givest. sacrifice to Me. as we shall see. 34. to cut himself off from the world. do thou that as an offering unto Me. it came about that when once the key of Yoga was proffered him. On Me fix thy mind. he preferred to open the door of Renunciation and close that of Action. harmonized thus in the SELF (Âtman). whatsoever thou dost of austerity. and to abandon the Western methods by the means of which he had already advanced so far rather than to continue in them. and like an Hermit in a desolate land seek salvation by himself.

Swami Vivekânanda on this point writes: Those who really want to be Yogis must give up. and which knows no dissatisfaction.THE YOGAS. * Vivekânanda. and just leave every other idea alone. pp. tremendous will. and you will reach the goal. on account of it being uncreatable. “Raja Yoga. . 68 . you must have tremendous perseverance. . Take up one idea. and this is the way great spiritual giants are produced. This is the way to success.” Udbodhan edition. and to create this will TO WILL. 4. Let the brain. others are mere talking machines. Prepare ye the way of Adonai. “Every valley shall be filled. How can this direct experience be gained? And the answer is: by Concentration or Will. 52. 5. this nibbling at things. as it were. 51. live on that idea. “I will drink the ocean. be full of that idea.” cries Arjuna. dream of it. DIRECT experience is the end of Yoga. . and the crooked shall be made straight. nerves. think of it. muscles.”—Luke. once for all. To succeed. By doing so he ultimately comes face to face with something which is indestructible. work hard. . every part of your body.” Have that sort of energy. Make that one idea your life. that sort of will. are the methods adopted by the Yogi in opening the closed Eye which sleeps in the hear to every one of us.* “O Keshara. . and the rough ways shall be made smooth. the body.” says the persevering soul. and then to concentrate all its powers upon itself. ad stop it wandering outwardly. “enjoin in me this terrible action!” This will TO WILL. “At my will mountains will crumble up. To turn the mind inwards. . and every mountain and hill shall be brought low. iii.

indifference to the knowledge of the world. for in most men the seer in. the discernment of the real from the unreal. and also the necessary conditions under which all methods of Yoga should be practised. is what Yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the Universe. and then to become one with the subtle Vibrator—the Seer Himself. We have mentioned the six chief systems of yoga. We hear ourselves talk. like a mummy. The unwinding of the hoodwink from the eyes of the seer. GNANA YOGA. Gnana Yoga is that Yoga which commences with a study of the impermanent wisdom of this world and ends with the knowledge of the permanent wisdom of the Âtman. In the fourth discourse of the Bhagavad Gîta we find Gnana Yoga praised as follows: 69 .THE TEMPLE OF SOLOMON THE KING Every child is aware that the mind possesses a power known as the reflective faculty. release. and unity with the Âtman. Its second Vairâgya. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. as briefly as possible.—namely. There are two persons in us. its sorrows and joys. Its third Mukti. we intend. Its first stage is Viveka.—the thinker (or the worker) and the seer. and we stand apart and see ourselves work and think. and now before entering upon what for us at present must be the two most important of them. wrapped in the countless rags of thought. Union through Knowledge. the surrender of the gross vibrations of the external world to the finer vibrations of the internal. Hatha Yoga and Raja Yoga. to explain the remaining four.

. he that is perfected in Yoga finds it in the Âtman in due season. Compare with the above “The Wisdom of Solomon." cried the Prince. Verily there is nothing so pure in this world as wisdom. “It is better than skill.” e. And now I work with my mind and not with my eye. was in perfect harmony. lively. which may seem only a means towards the former. which cannot be letted. 38. every thrust of his knee. A good example of Karma Yoga is quoted from ChuangTzu by Flagg in his work on Yoga.) 70 .: For wisdom.” When I first began to cut up bullocks I saw before me simply whole bullocks.g. simultaneous like the chords of Ching Shou.” replied the cook.THE EQUINOX Better than the sacrifice of any objects is the sacrifice of wisdom.* KARMA YOGA. ready to do good. VII. It is as follows: Prince Hui's cook was cutting up a bullock. 22. for wisdom is more moving than any motion. 33. every whshh of rent flesh. O Pârtha. culminate in wisdom. which is the worker of all things. O Paratapa. holy. when my senses bid me stop. As the burning fire reduces fuel to ashes. Yoga through work. taught me. plain. For she is the breath of the power of God. O Arjuna. clear. but my mind urges me on.— rhythmical like the dance of the mulberry grove. 25.” (Chap. “yours is skill indeed. one only. But this is not so. every heave of his shoulders. not subject to hurt. so doth the fire of wisdom reduce all actions to ashes. All actions in their entirety.” iv. every chhk of the chopper. for in her is an understanding spirit. but also through the work which aids him to attain it. “Well done. quick. . 24. subtle. manifold. Union through Work. “I have always devoted myself to Tao (which here means the same as Yoga). undefiled. After three years’ practice I saw no more whole animals. Every blow of his hand. loving the thing that is good. every tread of his foot.” “Sire. she passeth and goeth through all things by reason of her pureness. I fall back upon eternal * “The Bhagavad-Gîta. for not only must the aspirant commune with the Âtman through the knowledge or wisdom he attains. 37. . Very closely allied to Gnana Yoga is Karma Yoga.

To pronounce it properly the “A” is from the throat. 71 . where not a sound could reach him. according to the natural constitution of the animal. is the Key to Karma Yoga. its edge is as if fresh from the whetstone.” p.* MANTRA YOGA.” “Aum Shivaya Vashi. 62-68.” “Aum Tat Sat Aum. Control. under one or more of the other Yoga methods. weakness is its damnation. the “U” in the middle. because he cuts. and the “M” at the lips. and although I have cut up many thousand bullocks.” The pranava AUM† plays an important part throughout the whole of Indian Yoga. Usually speaking it is used as an adjunct to some other practice. Of the Karma Yogi Vivekânanda writes: “He goes through the streets of a big city with all their traffic. or Restraint. Union through Speech. 17. I follow such openings or cavities as there may be.” pp. and he is intensely working all the time. who is continually using it.THE TEMPLE OF SOLOMON THE KING principles. Thus the devotee to the God Shiva will repeat his name over and over again until at length the great God opens his Eye and the world is destroyed. * “Yoga or Transformation. and his mind is as calm as if he were in a cave. This type of Yoga consists in repeating a name or a sentence or verse over and over again until the speaker and the word spoken become one in perfect concentration. Some of the most famous mantras are: “Aum mani padme Hum. A good cook changes his chopper once a year. An ordinary cook once a month—because he hacks.” “Karma Yoga.” “Namo Shivaya namaha Aum. But I have had this chopper nineteen years. † See Vivekânanda’s “Bhakti-Yoga. This typifies the whole course of breath. 196. and especially is it considered sacred by the Mantra-Yogi.” p.

Such as: after eighteen lacs. the body will rise from the ground and remain suspended in the air. brilliant as tens of millions of moons. and sacrificed in the fire of the Âtman. if to Shakti the life of Shakti. Union by love. the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of God. In the space between the two eyebrows is the seed of Shakti. and. In the heart is the seed of love. v. * Deussen.” chap. In the four-petalled Muladhara lotus is the seed of speech. after an hundred lacs. unto the seer and the seen become one in the mystic union of attainment. We read: 190. 390. In Bhakta Yoga the aspirant usually devotes himself to some special deity. he only strives to intensify them and direct them to god. as Vivekânanda tells us. And as in so many other Hindu books.* At the end of the “Shiva Sanhita” there are some twenty verses dealing with the Mantra. every action of his life being done in honour and glory of this deity. the net with which the fish of Prâna is drawn out.‡ BHAKTA YOGA. and are not given in the above book. ‡ The Absolute. The seed in each case is the Mantra. “The Upanishads. he must reflect in his life to his utmost the life of Shiva.” p. These three seeds should be kept secret. 72 .† These three Mantras can only be learnt from a Guru. "the great yogi is absorbed in the Para-Brahman. a considerable amount of mystery is woven around these sacred utterances. the ship on which a man voyages over the ether of the heart. “he has not to suppress any single one of his emotions. the chariot which bears him to the world of Brahman. if he devoted himself to Shiva. 191. brilliant as lightning. beautiful as the Bandhuk flower. By repeating them a various number of times certain results happen.” Thus. † “Shiva Sanhita. the bow off which the soul as the arrow flies to Brahman. the arrow which is shot from the body as bow in order to pierce the darkness.THE EQUINOX It is the best support.

This is further explained at the end of Swâtmârâm Swâmi's “Hatha-Yoga. Translated by T. in its most transcendental aspect. 59." Bhakta Yoga is divided into two main divisions. having thoroughly prepared himself.” Thus it very closely resembles. behaving as his servant. so was Christ. worshipping his feet. 3. 6. transfixed. becomes satisfied. becomes immortal. 60. . 5. bowing to him (in soul). . 73 . and he sees not men. p. Knowing it he become intoxicated. does not delight. Buddha was a Gnani Yogi. Hearing his histories and relating them. And from being of the nature of peace and supreme bliss.* This exquisite little Sûtra commences: 1. The Guru being treated as the God himself with which the Chela wishes to unite. Sturdy. 4. moon and the stars.” Udbodham edition. 2. offering flowers to him. Being self-evident it does not depend on other truths. to whom he offers his devotion.† * Nârada Sûtra. The Sufis were Bhakti Yogis. Eventually “He alone sees no distinctions! The mighty ocean of love has entered unto him. (1) The preparatory. “Bhakti Yoga.” Bhakti really means the constant perception of the form of the Lord by the Antahkarana. devotes himself to the invocation of his Holy Guardian Angel. hates not. becoming his companion and offering up one's Âtman to him.THE TEMPLE OF SOLOMON THE KING Of Bhakta Yoga the “Nârada Sûtra” says: 58. Also see the works of Bhagavan Ramanuja. There are nine kinds of Bahktis enumerated. We will now explain Love. † In Bhakta Yoga the disciple usually devotes himself to his Guru. is included in Sampradnyâta Samâdhi. Its nature is extreme devotion to some one. Prahlada. known as “Gauni”. but beholds his Beloved everywhere and in everything. (2) The devotional. known as “Pará. the Operation of Abramelin. remembering him. Thus. grieves not. and rejoices in the Self (Âtman). Love (Bhakti) is easier than other methods. Love is immortal. Bhagavan Vyasa. and more particularly Vivekânanda's "Bhakti Yoga. in which the aspirant. makes no effort. Obtaining it man becomes perfect. even in detail. Vivekânanda. Bhakti. animals and plants or the sun. 111. . And obtaining it he desires nothing.

13. weak and very painful.* or teacher. according to the Shiva Sanhita. so also had he Karma Yoga by his acts of service whilst a Neophyte in the Order of the Golden Dawn. it is first necessary to find a Guru. Place. Before discussing either the Hatha or Raja Yogas. they rather form the first half and second half of one and the same. and Guru is God even: and as such. Before commencing any Yoga practice. There is not the least doubt that Guru is father. The aspirant should firstly. word and deed. it will be necessary to explain the conditions under which Yoga should be performed. but now at the suggestion of D. The place where Yoga is performed should be a beautiful and pleasant place. The Guru. according to every Hindu book upon this subject. join the assembly of 74 . A.. Hatha Yoga and Raja Yoga are so intimately connected.† ii. he betook himself to practice of Hatha and Raja Yoga. readily obtains success therein.THE EQUINOX The Gnana Yoga P. These conditions being the conventional ones. 184. i. † “Shiva Sanhita. v. iii. 185.. Only the knowledge imparted by a Guru is powerful and useful. 12. each individual should by practice discover those more particularly suited to himself.‡ In the * A Guru is as necessary in Yoga as a Music Master is in Music.” chap. ‡ Ibid. with their thought. that instead of forming two separate methods. otherwise it becomes fruitless. had already long prctised in his study of the Holy Qabalah. Guru is mother. he should be served by all. as the student. Solitude and Silence. chap. He who attains knowledge by pleasing his Guru with every attention. to whom the disciple (Chela) must entirely devote himself: as the "Shiva Sanhita" says: 11.

but let him perform these merely as an instrument without any thought of the event. and should be without any windows. should eat little. 75 .” p.THE TEMPLE OF SOLOMON THE KING Kshurikâ Upanishad. . mid-day. of the extent of a bow's length. water and fire. iv. “For the sake of appearances he should remain in society. Note the similarity of these conditions to those laid down in “The Book of the Sacred Magic. and the whole should be surrounded by a wall. The hours in which Yoga should be performed vary with the instructions of the Guru. Free from fire. 33. . 21. The dwelling of a Yogi is described as follows: The practiser of Hathayoga should live alone in a small Matha or monastery situated in a place free from rocks. In a hollow protected from the wind a man should compose himself. it should be neither too high nor too long.* iii. and should be free from all insects. 5. by the way. 2. . 6. where he will not be disturbed. Outside it should be a small corridor with a raised seat and a well. thirdly. 10: Let the place be pure. the company of women. and pools of water. should renounce the company of men. According to the “Hatha-Yoga Pradipika”: “Moderate good men but talk little. * “Hatha-Yoga Pradipika. all company. being daily smeared over with cow-dung.” Also see “Gheranda Sanhita. By thus doing there is no sin. 2. and in S'vetâs'vatara. It should be very clean. Time. he should not renounce the duties of his profession.” pp. Here where nothing distracts the mind or offends the eye. at sunrise. He should practise in secrecy in a retired palace. secondly. caste or rank. but usually they should be four times a day. The Mata should have a very small door.” This is sound Rosicrucian doctrine. and in a fertile country ruled over by a virtuous king. but should not have his heart in it. and free also from boulders and sand. smoke. Food. it should be level and without any holes. sunset and mid-night. it states that “a noiseless place” should be chosen.

” iii. He should rise an hour before sunrise. The Yogi should partake of one meal a day. 34-36. and offering up the act to Shiva.” p.. and crookedness” . “pride. in Chapter 5 of the “Shiva Sanhaita” the hindrances * “Hatha-Yoga Pradipika. and the “companionship of women. .” pp. leaving one fourth of the stomach free. before beginning the practice. and bathe himself twice daily. . nor does the sheep. 22. with cold water (if he can do so without harm to his health). nor when one is very hungry. in the morning and thee evening. Moral considerations. and should cultivate regular habits. Physical considerations. rice. † “Shiva Sanhita. . iii.THE EQUINOX diet is defined to mean taking pleasant and sweet food. sugar. says: "The cow does not eat meat. Wheat. Any fool may abstain from eating meat. he should abandon enmity towards any person. surely that alone give him no more distinction than to herbivorous animals. also foods containing an excess of salt and sourness. 90. The aspirant to Yoga should study his body as well as his mind. vi. “Yoga should not be practised immediately after a meal.” p. and pure water and milk drunk. Are they great Yogins? .”‡ Further. 76 .”† v. 37. honey and beans may be eaten. butter. some milk and butter should be taken. He should strictly adhere to the rules of health and sanitation. usually a little after noon. ‡ Ibid.” Also see “Gheranda Sanhita. The yogi should practise kindness to all creatures. duplicity. 33.”* Things that have been once cooked and have since grown cold should be avoided. On the question of food Vivekânanda in his “Bhakti Yoga. His dress should be warm so that he is not distracted by the changes of weather. barley. .

and a body which is under control. Religion and Knowledge are expounded at some considerable length. viii. and let him speak to himself. seek it of Him.‡ for even to such as have entered the Supreme Order. despising the shame. for the joy that is set before him. xii. xiv. Now to dare much is to will a little. with such.” Hebrews. 62. and knowing will keep silence. there is not way found whereby they may break the stillness and communicate to those who have not ceased to hear.”* HATHA YOGA. so it comes about that though Hatha Yoga is the physical Yoga which teaches the aspirant how to control his body. must dare to endure the cross. if he would be “set down at the right hand of the throne of God. † As in the case of Jesus. 77 . the one thing above all others which is necessary is a healthy body. there was silence in heaven about the space of half and hour" (Rev. and to God” (1 Corinthians. Union by Courage. will will to know. § "And when he had opened the seventh seal. ‡ “If there be no interpreter. let him keep silence in the church.§ The guardian of the Temple is Adonai.THE TEMPLE OF SOLOMON THE KING of Enjoyment. for there is none other that can open for thee the door. It matters not what attainment the aspirant seeks to gain. or what goal he has in view.” p. there fore it is that all the great masters have set the task of courage before that of endeavour. Above all the Yogi “should work like a master and not like a slave. the aspirant. 28) has more than one meaning. he alone holds the key of the Portal. any sudden influx of illumination may bring with it not enlightenment but mania. 2. It is hopeless to attempt to obtain stability of mind in one whose body is ever leaping from land to water like a frog. 1).† He who dares to will. yet is it also Raja Yoga * Vivekânanda. “Karma-Yoga.

and the recognition of the Supreme (I's'wara pranidháná). 78 . Higher Self or Adonai fills the Space which was once occupied solely by the body and mind of the aspirant. until ultimately the Âtman. study and self surrender (Swádhyáya). whose foundations are laid deep in the black earth. A'sana: Posture and the correct position of holding the body. Augœides.THE EQUINOX which teach him how to control his mind. little by little under the rule of the Âtman. and vice versa. are lost among the starry Palaces of God. Therefore though the death of the body as it were is the resurrection of the Higher Self accomplished. contentment (Santosha). Niyama: Cleanliness (S'ancha). and the pinnacles of that Temple. truthfulness (Satya).” p. * “Hatha-Yoga Pradipika. the most merciful Swâtmârâma Yogi offers the light of Hathavidya. nonstealing (Asteya). mortification (Papasaya). and the performance of the Mudras. does it come gradually. Yama: Non-killing (Ahinsa). does the mind assert its sway over the body. In the “Hatha-Yoga Pradipika” we read that “there can be no Raja Yoga without Hatha Yoga. that to those who wander in the darkness of the conflicting Sects unable to obtain Raja Yoga. as the body comes under control. and nonreceiving of any gift (Aparigraha). 2. 2. as the mind asserts its sway.”* In the practice of this mystic union which is brought about by the Hatha Yoga and the Raja Yoga exercises the conditions necessary are: 1. and little by little. 3. continence (Brahmacharya). Little by little.

Nero. or the outpouring of the mind on the object held by the will. whilst in fact they are running harems in Boulogne or making indecent proposals to flower-girls in South Audley Street. to whom continence. And Porphyry informs us that “in the Mysteries honour to parents was enjoined.. and the vital forces of the body. 22).” their works will be given so exalted a flavour that they themselves will pass as great ascetics who have outsoared the bestial passions of life. who imagine that. Samâdhi: Ecstasy.THE TEMPLE OF SOLOMON THE KING 4. 79 . by displaying to the reader a mass of middle-class “virtues. It will be remembered that Nero did not dare to present himself at the Eleusinia (Sueton. one point must be explained. turning it back upon itself. vit. or the will to hold the mind to certain points. 8. 5. or by charlatans. that it must be remembered that most works on Yoga are written either by men like Patanjali. they come under the heading of Karma and Gnana Yoga. Dhyâna: Meditation. and not to injure animals” (“de Abstinentia.” iv. or Superconsciousness. Prânâyâma: Control of the Prâna.* However. Dhâranâ: Concentration. 7. These latter ones generally trade under the exalted names of The Mahatmas.” They vary according to definition and sect. truthfulness. who. etc. e. 6. Strictly speaking. and this is. and as it were form the Evangelicism of Yoga—the “Thou shalt” and “Thou shalt not. As regards the first two of the above stages we need not deal with them at any length. * In all the Mysteries the partakers of them were always such as had not committed crimes. are simple illusions of the mind. Pratyâhâra: Making the mind introspective. 3A).

† Swami Vivekânanda. and the whole of its literature swings between the two extremes of Paederasty and Brahmachârya. “Raja Yoga. how can they expect to become Yogis?† * Certainly not in the case of the Mahometan Religion and its Sufi Adepts. . 45. and the highest of these energies they call “Ojas. It is curious that the astute Vivekânanda should have fallen into this man-trap. and this is why chastity has always been considered the highest virtue. . Thus we read: It is only the chaste man and woman who can make the Ojas rise and become stored in the brain. and so it is that they invariably insist in their disciples gathering up the sexual energy and converting it into Ojas. who drank the vintage of Bacchus as well as the wine of Iacchus. Even the great science of Yoga has not remained unpolluted by his breath. not infrequently..” p. so that in many cases to avoid shipwreck upon Scylla the Yogi has lost his life in the eddying whirlpools of Charybdis. The East like the West. end in silent meditation within the illusive walls of Wormwood Scrubbs. 80 . retail their wretched bbk bbk to their sheep-headed followers as the eternal word of Brahman—“The shower from the Highest!” And. easily becomes changed into Ojas. Shamefaced sex. The question of Chastity is again one of those which rest on temperament and not on dogma. That is why in all the religious orders in the world that have produced spiritual giants. when checked.” They also claim that that part of the human energy which is expressed in sexual passion. .* If people practise Raja-Yoga and at the same time lead an impure life. . you will always find this intense chastity insisted upon..THE EQUINOX coming straight from the Shâm Bazzaar. has for long lain under the spell of that potent but Middle-class Magician—St. The Yogis claim that the energies of the human body are stored up in the brain.

† Or more correclty as the Buddhist puts its—skilfulness and unskilfulness. but cultivated in the most rapid manner possible. nor who abstaineth to excess. O Arjuna. The laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. Equilibrium is above all things necessary. To the prostitute I prescribe a course of training by which she shall * The Bhagavad-Gita.THE TEMPLE OF SOLOMON THE KING This argument would appear at first sight to be selfcontradictory. for as Krishna says: Verily Yoga is not for him who eateth too much. if to obtain Ojas is so important. how then can it be right to destroy a healthy passion which is the chief means of supplying it with the renewed energy necessary to maintain it? The Yogi's answer is simple enough: Seeing that the extinction of the first would mean the ultimate death of the second the various Mudra exercises were introduced so that this healthy passion might not only be preserved. Yoga killeth out all pain for him who is regulated in eating and amusement. nor who is too much addicted to sleep. the mind of the aspirant should be entirely free from the obsession of either ungratified or overgratified appetites. is illustrated still more forcibly in that illuminating work “Konx om Pax.* This balancing of what is vulgarly known as Virtue and Vice. without loss of vitality resulting from the practices adopted. 17. vi. and therefore fallacious.” in which Mr. for. Neither Lust nor Chastity should solely occupy him. and even in these early stages. regulated in sleeping and waking. Crowley writes: As above so beneath! said Hermes the thrice greatest. 16.† and which the Yogi Philosophy does not always appreciate. nor even to wakefulness. 81 . regulated in performing actions.

ƒƒ each of * “Konx Om Pax. and drink your bliss. and I should hope to see her one day a happy wife and mother. then remember that the fault is the seer's and not in the thing seen. 30. ‡ Ibid. Chastity forms part of that training. Basti. for: “He who desires but acts not. for everything that lives is holy. each may follow without prejudice his natural inclination. Nauli and Kapâlabhâti. breeds pestilence. Hriddhauti (cleaning the heart). But the one will understand and love the other. Neti.” by A. Dantdhauti (cleaning the teeth).THE EQUINOX comprehend the holiness of sex. Basti is of two kinds. Crowley. and I should hope to see her one day a happy wife and mother. 62. Jala Basti (water Basti) and Sukshma Basti (dry Basti) and consists chiefly in dilating and contracting the sphincter muscle of the anus. and she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity.* Once and for all do not forget that nothing in this world is permanently good or evil. for he will no longer plunge into his former excesses. and the restrainer or reason usurps its place and governs the unwilling.”† Do not restrain your desires. So also she who was a prostitute from native passion may indulge with safety in the pleasure of love. Then. § Visions of the Daughters of Albion. and. Unchastity forms part of that training. To the bigot I commend a course of Thomas Henry Huxley. Never forget Blake's words: “Those who restrain desire do so because theirs is weak enough to be restrained. 63. when the bigot has knowledge of the infidel faith. and that the seer is still in an unbalanced state. so long as it appears to be so.” p. † The Marriage of Heaven and Hell. Neti consists of inserting a thread 82 . to the infidel a practical study of ceremonial magic. To the prude equally I prescribe a course of training by which she shall comprehend the holiness of sex. but equilibrate them.”§ The six acts of purifying the body by Hatha-Yoga are Dhauti. pp. Dhauti is of four kinds: Antardhauti (internal washing). Mulashodhana (cleaning the anus). Trataka. ƒƒ “Hatha Yoga Pradipika.”‡ Verily: “Arise.

25.” * The “Gheranda Sanhita” gives thirty-two postures. By “pressing with care by the (left) heel the yoni. which is of three kinds. By crossing the legs “carefully place the feet on the opposite thighs (the left on the right thing and vice versâ. keep the body straight and at ease. and the second over the breath. or Positions. 2-10. ‡ The imaginary “triangle of flesh” near the perinaeum.” The Ugrâsana. Trataka in steadying the eyes. but Goraksha says there are as many A'sana as there are varieties of beings.THE TEMPLE OF SOLOMON THE KING which is described at length by Swâtmârân Swami.” For the beginner that posture which continues for the into the nostrils and pulling it out through the mouth. “Place the soles of the feet completely under the thighs. cross both hands and place them similarly on the thighs. are those of A'sana and Prânâyâma. According to the “Pradipika” and the “Shiva Sanhita.” pp.” The Svastikâsana. This little book should be read in conjunction with the “Hatha Yoga Pradipika. Ugrâsana and Svastikâsana. fix the sight on the tip of the nose. But the two most important exercise which all must undergo. and Sit-krama. 26. † The “Shiva Sanhita.” there are 84 A'sanas. and place it on the knees. Vâma-krama.” pp. Nauli in moving the intestines. should success be desired. The A'sanas. Also see “Gheranda Sanhita. 83 . “Stretch out both the legs and keep them apart. Vyât-krama.. firmly take hold of the head by the hands. of drawing in wind or water through the nostrils and expelling it by the mouth.* The four most important are: Siddhâsana.‡ the other heel the Yogi should place on the lingam. and that Shiva has counted eighty-four lacs of them." The Padmâsana. and Kapâlabhâti. Padmâsana. he should fix his gaze upwards on the space between the two eyebrows . The first consists of physical exercises which will gain for him who practises them control over the muscles of the body. which are described in the Shiva Sanhita as follows:† The Siddhâsana. and vice versâ.. and restrain his senses.

. neck and chest should always be held erect. Yoga cuts through all these. The 101st is the Sushumnâ.000) equals 727. 37. stripping away all consciousness until the Yogi “is merged in the supreme. There . but the head.* ramify from the heart outwards in the pericardium. Pingala and Sushumnâ. in a secret place by himself. head and neck erect. (4) Bright eyes. who as the mediator between heaven and earth transmitted the mystic fire from the moon.000 tributary veins. 119. which are usually set down as numbering 72. Again the Mahalingam or Ð fallÒj. The total (101 + 101 × 100 × 100 × 72. Holding the body. These 101 chief veins each have 100 branch veins which again each have 72. .000. These Nâdis.000 nerves or veins there are often 101 others mentioned.” Besides practising Prânâyâma he should also perform one * Besides the 72. † The Sushumnâ may in more than one way be compared to Prometheus. the aspirant must combine with them the exercises of Prânâyâma. . looking fixedly at the point of the nose and unwandering gaze. immovably steady. he should practise Yoga for the purification of the self.” p. . .210. (2) A beautiful voice. 84 . . indescribable.” p. the three chief are the Ida. except the 101st. (3) A calm appearance of the face.† the last of which is called “he most highly beloved of the Yogis. For further see “The Canon. neither very much raised nor very low .” Also see “Gheranda Sanhita. . which will by degrees purify the Nâdi or nervecentres. established in a fixed seat of his own. or the hollow reed. the aspirant should in fact adopt what the drill-book calls “the first position of a soldier. When these posture have been in some way mastered. The Nâdis are known to be purified by the following signs: (1) A clear skin.” and never allow the body in any way to collapse. ineffable Brahman. The “Bhagavad-Gîta” upon this point says: In a pure place.201. (5) Hearing constantly the Nâda.THE EQUINOX greatest length of time comfortable is the correct one to adopt.

The discriminating faculty. But it is quite impossible here 1. who sleeps coiled up at the mouth of the Sushumnâ. { 85 . Air .† * Manas and Chittam differ as the movement of the waters in a lake differ from the water itself. 4. The five organs of knowledge. The five subtle airs or Prânas. Fire . 3. † H. 16. Absolute Existence. which has five attributes according to the five elements.” so that he may arouse the sleeping Kundalini. P. But before we deal with either of these exercises. . Secondly. The five Tatwas. Earth . Fire. Karmendriyam. Sat. Chit. Bliss.* The mind or thought faculty.* The thought-stuff. 2. Water. Water . Manas. THE CONSTITUTION OF THE HUMAN ORGANISM Firstly. as she is called. Wisdom. Egoity. the great goddess. Ahankâra. called Kos'as. Buddhi. Spirit. we have the Âtman. Earth. as laid down in the “atha Yoga Pradipika”and the “Shiva Sanhita. whose being consists in a trinity in unity of. 5. Ananda.THE TEMPLE OF SOLOMON THE KING or more of the Mudras. it will be necessary to explain the Mystical Constitution of the human organism and the six Chakkras which constitute the six stages of the Hindu Tau of Life. The Atma of Anthakârana has 5 sheaths. The five organs of Action. Air. 1” issued to members of the first degree of her Eastern School of Theosophy (marked “Strictly Private and Confidential!”) deals with those Kos'as on p. Gnanendriyam. . Atma. . thus: Spirit. Chittam. the Self or Knower. Blavatsky in “Instruction No. the Anthakârana or the internal instrument.

* there are two nerve-currents in to attempt to extract from these instructions the little sense they may contain on account of the numerous Auric Eggs. Here we drop below Anthakârana. etc. of a brother Theosophist. Sthula Shirara.” seems to have been consistently acted upon ever since. or yet unproven. and that there is “an enormous difference between Hatha and Raja Yoga. Consists of the five airs. Anandamâyâkos'a.THE EQUINOX 1. without protest. 4. is innermost. Buddhi and Manas at most participate. Âkâsic envelopes. 3. Annamâyâkos'a. 2. The Gross body. 3. Body of Bliss. The faculty which feeds on the five Tatwas. and Ahankâra in union with one or more of the Gnanendriyams. etc. 5. The Causal body. Dêvâchanic states. etc. 1. Karmic records. Buddhi. which consists of the vital airs. On p. Karana Sharira. Prânâmâyâkos'a. The illusionary thought-sheath including Manas. which consists of Anthakârana in union with an organ of action or of sense—Gnan. It is still an illusion. Viññanamâyâkos'a.. The Subtle body.and Karm-endriyam. to any evil thing spoken falsely. THE CHAKKRAS According to the Yoga.” Plate III of Instructions No. III” we are told that the Sushumnâ is the Brahmarandhra. The consciousness sheath. II is quite Theosophical. * Compare with the Kundalini the Serpent mentioned in paragraph 26 of 86 . 89 of “Instruction No. which almost equals the protoplast. Sukshma Sharira. and the third rule out of the Probationers’ pledge. “I pledge myself never to listen. Manomâyâkos'a. Atma. Body of Nourishment. 2. and to abstain from condemning others. Besides these there are three bodies or Shariras. Chittam.

at the lower extremity of which is situated the Kundalini (potential divine energy).” Note too the lotus-leaf that backs the throne of a God is also the hood of the Cobra. This Chakkra is situated between the lingam and the anus at the base of the Spinal Column. ‡ The following Mystical Physiology is but a symbolic method of expressing 87 . and Daäth to Kether. These six Chakkras are: 1. Yesod. its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. The Sushumnâ is. hidden and kept secret in all the Tantras. but this one. the Sahasrâra. by means of the Central Pillar of the Tree of Life. an imaginary tube. lies altogether outside the human organism. The Mûlâdhara-Chakkra. is very similar to Rising on the Planes through Malkuth. or fundamental lotus. and between these is placed the Sushumnâ. that one may awaken the Magic Power before all is balanced. and it has four petals. It is called the Adhar-Padma. A discharge takes place in some wrong direction and obsession results. she surrounds all the Nadis. the Path of p. the central pillar of the Tree of Life. Tiphereth. She catches her tail in her own mouth. * Provided the other exits are duly stopped by Practice. † The forcing of the Kundalini up the Sushumnâ and through the six Chakkras to the Sahasrâra.† To these six is added a seventh. the Path of f. and rests in the entrance of the Sushumnâ. and has three and a half coils. as it does so.‡ “The Book of Concealed Mystery. So too the Egyptian gods have the serpent upon the brow. The danger of Yoga is this.” In this yoni dwells the goddess Kundalini. “In the pericarp of the Adhar lotus there is the triangular beautiful yoni.THE TEMPLE OF SOLOMON THE KING the spinal column called respectively Pingala and Ida.* and. Once the Kundalini is awakened it forces its way up the Sunshumnâ. and its six stages are known as the Six Chakkras. as it were.

This is probably wrong. and the coolness of millions of moons. there it rests shining brilliantly like the autumnal moon. In a woman these are reversed. and the beautiful seed is there..† The Mûlâdhara is also the seat of the Apâna. and is called the vija (seed). chap. the Ida the lunar. and Tamas (bad). is placed the seed of love. . it is the mother of the three qualities—Satwa (good). * “Shiva Sanhita. v. and in phraseology is akin to Western Alchemy. beautiful like the Bandhuk flower. . 109. It sleeps there like a serpent. Full of energy. 107.” chap. v. This venom (the sun-fluid of mortality) goes to the right nostril. chap. The colour of this lotus is blood-red. and is luminous by its own light . ‡ Ibid. by means of the Pingala which rises from the left side of the Ajna lotus. 59. He fearlessly recites the various Shastras what is nigh inexpressible. It has six petals. v. 61. There. 108.‡ He who daily contemplates on this lotus becomes an object of love and adoration to all beautiful goddesses.* In the Mûlâdhara lotus there also dwells a sun between the four petals. its presiding adept is called Balakhya and its goddess. O Goddess! These three (fire. the physiological terms taking the place of the chemical ones. 75. which continuously exudes a poison. It is also called the great energy. and is described in Yoga as eternal. 2. The Svadisthâna Chakkra. it is the Goddess of speech. Rakini. 60. 88 . as the sun is usually placed in the Manipûra Chakkra. with the luminosity of millions of suns. and like burning gold.. The Sushumnâ also embraces it. know this Kundalini to be the power (Shakti) of Vishnu. it is brilliant like burnished gold. Rajas (indifference). as the moon-fluid of immortality goes to the left. † Ibid. In the body of a man the Pingala is the solar current.THE EQUINOX 58. This Chakkra is situated at the base of the sexual organ. sun and moon) taken together or collectively are called the vija.

‡ Ibid. . clairvoyance. .. chap. . v.. it is of a brilliant gold * “Shiva Sanhita. it is of a deep blood red colour.* This Chakkra is the seat of the Samâna. . chap. 82. .‡ 4. . and moves throughout the universe. . . v. 76. region about the navel and of the Apo Tatwa. 89 . . It is the “solar-plexus” or “city of gems. 86. This Chakkra is the seat of the Agni Tatwa. also note that the power here attained to is that of Skrying. .. see the adepts (clairvoyantly) discover medicines for diseases. § 5. Compare this Chakkra to the lunar and sexual Yesod of the Qabalah. ii. v. 77.THE TEMPLE OF SOLOMON THE KING and sciences unknown to him before . etc. This Chakkra is also the seat of the Vâyu Tatwa. 85. 87. This Chakkra is situated in the throat directly below the larynx. This Chakkra corresponds to Tiphareth. He who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods . † Ibid. and see hidden treasures. § Ibid. and can walk in the air. its adept is Rudrakhya and its goddess Lakini. chap. and has twelve petals.. has clairaudience. . 32. . It is the seat of Prâna and is a very pleasant spot. its adept is Pinaki and its goddess is Kakini. .† He who enters this Chakkra Can made gold. having ten Kalas (petals). The Vishuddha Chakkra. This Chakkra is situated near the navel.” chap. Also in the abdomen burns the “fire of digestion of food” situated in the middle of the sphere of the sun. The Manipûra Chakkra. He sees the adepts and the goddesses. it is of a golden colour and has ten petals (sometimes twelve). This Chakkra is situated in the heart. The Anahata Chakkra. 3.” and is so called because it is very brilliant.

brilliant as he autumnal moon. The Ajna Chakkra. and consists of two petals. its true number is one thousand and one as depicted in the diagram called the Yogi.. there is the eternal seed. 1001 = 91 × 11 (}ma × ynda). v.* “Its presiding adept is called SuklaMahakala (the white great time. The wise anchorite by knowing this is never destroyed. etc. 49. and is called the Varana. in the place of the pineal gland. or one and ten. Within that petal. etc. Within this lotus are sometimes placed the three mystical principles of Vindu.‡ By contemplating on This the Yogi becomes certainly like me. I am the third linga in the turya (the state of ecstasy. 91 = hwhy + ynda 11 = ABRAHADABRA = 418 (38 × 11) = Achad Osher. ‡ Though all Hindu works proclaim that the Sahasrâra has but one thousand petals.”† 97. 98. chap.. there is no doubt in it. = the Eleven Averse Sephiroth = Adonai. and 91 = mystic number (1+2+3 . + 13) of 13 = Achad = 1. It is the seat of the Udana and the Âkâsa Tatwa. 110. This is the great light held secret in all the Tantras. chap. v. Also 91 = 13 × 7 dja × ARARITA. Nadi and Shakti. 99. It is the seat of the Mano Tatwa. By a similar modification in the opposite direction the * “Shiva Sanhita. also the name of the thousand petalled lotus. . also Adhanari—‘Adonai’) its presiding goddess is called Hakini. . 11 is the Number of the Great Work. one obtains the greatest psychic powers. 50.THE EQUINOX colour and has sixteen petals. 90 .. I am the giver of salvation. by a modification goes to the right side of the Ajna lotus. § Ibid. Ganges (northward flowing Ganges) or Ida. v. the Uniting of the Five and the Six. 6. This Chakkra is situated between the two eyebrows. by contemplating on this. whence it proceeds to the left nostril.” chap.§ The Sushumnâ following the spinal cord on reaching the Brahmarandhra (the hole of Brahman) the junction of the sutures of the skull. † Ibid. its presiding adept is Chhagalanda and its goddess Sakini.

DIAGRAM 83. The Yogi (showing the Cakkras). .


91 . but sometimes in the opening of the Brahmarandhra. xiv. which is continually exuding an elixir or dew†—this moon fluid of immortality unceasingly flows through the Ida. is called Varanasi (Benares). v. 111..”—The Zohar.e. or thousand-and-one-petaled lotus of the brain. and cast forth his roots as Lebanon. † Compare. at once destroys all the Karma of his past life. It does not follow that missionaries are Yogis. In its centre there is a Yoni which has its face looking downwards. The Manipûra Chakkra is however probably the correct one. idols appear to him as mere things of imagination. or at the root of the palate. i. “From the Skull of the Ancient Being wells forth Dew. By * “Shiva Sanhita. and this Dew will wake up the dead to a new life. “I will be as a dew unto Israel: he shall grow as the lily. “Every particle of this nectar (the Satravi) that flows from the Ambrosial Moon is swallowed up by the Sun (in the Mûlâdhara Chakkra) ‡ and destroyed. 5.” chap. In the centre of this Yoni is placed the mystical moon. ‡ This is according to the “Shiva Sanhita. without any opposition. Remaining in the place. the Ida and Pingala.” “The Hatha Yoga Pradipika” places the Sun in the Svadisthâna Chakkra. the holy city of Shiva. he will be able to utilize it to prevent the waste of his body. he perceives the absurdity of idolatry. Jamuna or Asi. when the Yogi meditates deeply. The space between these two. If the aspirant can only prevent this flow of nectar by closing the hole in the palate of his mouth (the Brahmarandra).* The Sahasrâra.THE TEMPLE OF SOLOMON THE KING Sushumnâ goes to the left side of the Ajna lotus and proceeding to the right nostril is called the Pingala. is usually described as being situated above the head.”—Hosea. Idra Rabba. 112. He who secretly always contemplates on the Ajna lotus. In the untrained. this loss causes the body to become old. and all such as are not Yogis.

and Shakti the lunar or Bodily. and are made us of as one of the methods of awakening the sleeping Kundalini. Vajroli and Shakti Chalana.” p.. 92 . the most important being the Yoni-Mudra. See Flagg's “Yoga. Uddiyana.THE EQUINOX drinking it he will fill his whole body with life. and that if the vindu can be retained in the body it may by certain practices which we will now discuss. † Fabulous ages are attributed to many of the Yogis. With a strong inspiration fix the mind in the Adhar lotus..”* Further the “Hatha Yoga Pradipika” informs us that: “When one has closed the hole at the root of the palate . Khechari. vi.† These practices are called the Mudras. and we find that the Soma-juice of the Moon. dew. Maha Mudra. 53. the union of these two cancels out the pairs of opposites and produces Equilibrium. * “Hatha Yoga Pradipika. semen and vital force are but various names for one and the same substance.” chap. ‡ We believe this to be the exoteric explanation of this symbolism. Maha Bandha. nectar. be utilized in not only strengthening but in prolonging this life to an indefinite period. his seminal fluid is not emitted even through he is embraced by a young and passionate woman. the esoteric one being that Shiva represents the Solar or Spiritual Force. Maha Vedha. p. they are to be found fully described in the Tantras. Viparitakarani. Mula and Salandhara Bandha.‡ There are many of these Mudras. The Yoni Mudra. xxviii. the poison does not spread throughout his body. and “OM” by Sabhapaty Swami. and “even though he is bitten by the serpent Takshaka.” Now this gives us the Key to the whole of this lunar symbolism. 1.

‡ 3. † The Jalandhara Banda is performed by contracting the throat and ressing the chin firmly against the breast. 47.” p. 11-20.” chap. A full account of how to practise this Mudra is given in the “Shiva Sanhita”. iv. Maha Vedha.” p. The breath is always exhaled slowly so as not to expend the Prâna.” pp. As a beautiful and graceful woman is of no value without a husband. 1-11. 21. contract the anus and fix the mind on the Sushumnâ Nadi. Having drawn in the breath. and imagine that an union takes place between Shiva and Shakti. Then he should breathe out very slowly and never quickly. 45. Then the Kundalini become straight just s a coiled snake when struck. because the breath goes out of them. Pressing the anus with the left ankle place the right foot upon the left thigh. He should practise first on the left side and then on the right. 23. Then practise the Jalandhara Bandha† and draw the breath through the Sushumnâ. Having restrained the breath as long as possible.* but it is both complicated and difficult to carry out. take hold of the toes with your hand. so Maha Mudra and Maha Bandha have no value without Maha Vedha. iv. should draw in his breath * “Shiva Sanhita. and if attempted should most certainly be performed under the instruction of a Guru. “Shiva Sanhita. he should then breathe out slowly. 46. . ‡ “Hatha Yoga Pradipika. Pressing the anus with the left heel and stretching out the right leg. § “Hatha Yoga Pradipika. Also see “Shiva Sanhita.THE TEMPLE OF SOLOMON THE KING then engage in contracting the yoni (the space between the lingam and anus).§ 4. Maha Mudra. Also see “Gheranda Sanhita. Then the two other Nadis (the Ida and Pingala) become dead. Maha Bandha. 2.” chap. iv. 93 . The Yogi assuming the Maha Bandha posture. . After which contemplate that the God of love resides in the Brahma-Yoni.” chap. 22. place the chin firmly on the breast.

goes through the Sushumnâ. “Shiva Sanhita. Jalandhara Mudra. This is Mula Bandha. The Sun which is below the navel and the Moon which is above the palate change places. 48." chap. "Shiva Sanhita.” p. "Shiva Sanhita. Contract the throat and press the chin firmly against the breast (four inches from the heart). iv. Mula Mudra.THE EQUINOX with a concentrated mind and stop the upward and downward course of the Prânâ by Jalandhara Bandha. Then he should breathe out. should firmly fix his gaze upon Ajna. 31.‡ 7. Khechari Mudra. This Mudra * “Hatha-Yoga Pradipika.” p. 49-56.” vol.ƒƒ 9. iv. Viparitakarani Mudra. By this the Prânâ. "Shiva Sanhita. and is the lion that kills the elephant Death. Uddiyana Mudra. The body assumes a death-like aspect.† 6. 60. ƒƒ “Hatha Yoga Pradipika. . ‡ “Hatha Yoga Pradipika.” p. 38-40. 23-30. 41-44." chap. This is Jalandhara Bandha. and reversing the tongue backwards. . . The Yogi sitting in the Vajrâsana (Siddhâsana) posture. See pp.” chap iv. . iv.* 5. he should strike the ground softly with his posteriors. 48-52. Pressing the Yoni with the ankle. contract the anus and draw the Ap?naupwards. § “Hatha Yoga Pradipika. 58. Resting his body upon his palms placed upon the ground. The drawing up of the intestines above and below the navel (so that they rest against the back of the body high up the thorax) is called Uddiyana Bandha. fix it in the hollow under the epiglottis. † “Shiva Sanhita. The “Hatha Yoga Pradipika” gives a long description of how the fraenum linguae is cut." chap. This consists in making the Sun and Moon assume exactly reverse positions. iv. . 94 . This is perhaps the most important of the Mudras.§ 8. . placing it with great care on the mouth of the well of nectar. 57.” p. leaving Ida and Pingala.

. 53-75. and that of the solar and lunar Pingala and Ida by means of the Sushumnâ—the path of the gods.THE TEMPLE OF SOLOMON THE KING must be learnt from the Guru himself. iv.” chap. .” a theoretical study of crores of Shastras cannot throw any light upon it. This is ShaktiChalan Mudra. The Vajroli-Mudra. by means of the Apana-Vâyu. § “Shiva Sanhita. 95 . Between the Ganges and the Jamuna there sits the young widow inspiring pity. Again this is the union of Shiva and Shakti.” chap. . and though. . 45-47. Let the wise Yogi forcibly and firmly draw up the goddess Kundalini sleeping in the Adhar lotus.” p.‡ As a special form of Kumbhaka is mentioned. it says: As one forces open a door with a key.† The “Hatha Yoga Pradipika” is very obscure on this Mudra. † “Shiva Sanhita. iv. 11. as we are told in the “Pradipika. iv. ‡ “Hatha Yoga Pradipika. . so the Yogi should force open the door of Moksha (Deliverance) by the Kundalini. for it leads one to the supreme seat of Vishnu. Shakti Chalana Mudra. which we shall deal with shortly. 63. “Shiva Sanhita. 76-81. In the “Shiva Sanhita”§ there is a long account of this Mudra in which the God says: “It is the most secret of all * “Hatha Yoga Pradipika. 62.” pp. You should awake the sleeping serpent (Kundalini) by taking hold of its tail. He should despoil her forcibly. most probably this Mudra is but one of the numerous Prânâyâma practices. . yet nevertheless in the “Shiva Sanhita” the difficulty seems to be solved by standing on one's head. 69.* 10.” chap.

therefore let the prudent Yogi keep it with the greatest secrecy possible. be he 96 . The first teaches how. verily. . . Ejaculation of Vindu is death. 61. the lunar flux can be re-absorbed by the lingam. and the germ cells the emblem of the sun. And the second how this union may be frustrated by the practice of Yoni Mudra. but in restraining the vindu. All this symbolism is akin to that made use of by the Sufis. After a while let him continue again . The Vindu causes the pleasure and pain of all creatures living in this world. namely. . . let him forcibly draw up through the contraction of the Apana Vâyu the germ cells. if at the time of union there takes place a union of the sun and moon. These practices of Hatha Yoga if zealously maintained bring forth in the aspirant psychic powers known as the Siddhis. . Know Vindu to be moon-like.” and “The Goal of Life. § “Any person if he actively practises Yoga becomes a Siddha. . who are infatuated and subject to death and decay. 56. Shakti is the germ fluid.† I am the Vindu. Verily. . 60. ‡ “Shiva Sanhita. . . . and his body becomes brilliant and divine. . men are born and die through Vindu. when they both are combined. 58.‡ There are two modifications of the Vajroli Mudra.THE EQUINOX the secrets that ever were or shall be. 63. Amarani and Sahajoni. 59. then the Yogi reaches the state of success. .” It consists chiefly in uniting the linga and yoni.* If by chance the Vindu begins to move let him stop it by practice of the Yoni Mudra.§ the most important of which are (1) Anima (the * On the doctrines of this mudra many popular American semi-occult works have been written. such as “Karezza. . but now within the man. let the Yogi make their union in his own body with great care.” † It is to be noted here that the union is again that of the mystical Shakti and Shiva. and by uttering the sound hoom. preserving it within is life.” chap. . iv.” “Solar Biology.

it remains Prâna. from which it evolves the Universe which appeals to our senses. 169. (7) Isatva (the power of creating). and it is with these exercises that we arrive at that point where Hatha Yoga merges into Raja Yoga.. Prâna. sickly or weak. under one of its many forms† may be in either a static. but. Vrikodara. (5) Prapti (the power of instantaneous travelling). Samana. Siddhis are not obtained by wearing the dress of a Yogi. namely those which control the Prâna (breath). The control of this World Soul. 181. Besides being able by the means of Prânâyâma to control the breath. Kurma.THE TEMPLE OF SOLOMON THE KING power of assimilating oneself with an atom). that is in common language the “will to work” within the Akâsa. gravitation. in fact the total forces of the Universe physical and mental. Vyana. 25). dynamic. whether appertaining to magnetism. Udana. old or even very old. Haga. etc.* The Prâna. electricity. and the complete control of the physical forces gives place to that of the mental ones. * For further powers see Flagg’s “Transformation or Yoga. notwithstanding the form it assumes. the Yogi maintains that he can also control the Omnipresent Manifesting Power out of which all energies arise. 97 . nerve currents or thought vibrations.” pp. Devadatta. We now come to the next great series of exercises. untiring practice is the secret of success” (“Hatha Yoga Pradipika.” p. (6) Prakamya (the power of instantaneous realization). this “will to work” is young. (4) Garima (the power of increasing gravitation). or by talking about them. (2) Mahima (the power of expanding oneself into space). kinetic or potential state. etc. † Such as: Apana. (8) Vastiva (the power of commanding and of being obeyed). Dhanajaya. (3) Laghima (the power of reducing gravitation).

if only he can succeed in making the two currents. if they are all made to move in the same direction it will be electricity. whilst the other carries them back from the brain to the tissues of the body. 37. they call them miracles. See Eliphas Levi's “The Dogma and Ritual of Magic. . . 155. If he orders the gods to come. and from it he argues that. To the perfect man there can be nothing in nature that is not under his control.* PRÂNÂYÂMA The two nerve currents Pingala and Ida correspond to the sensory and motor nerves. . “Raja-Yoga. move in one and the same direction. . . All the forces of nature will obey him as his slaves. become a gigantic battery of will. which are moving in opposite directions. When all the motions of the body have become perfectly rhythmical. 192.” pp. “Raja-Yoga. as it were.THE EQUINOX called Prânâyâma. electric motion is when the molecules all move in the same direction. one is afferent and the other efferent. 36. by means of guiding them through the Sushumnâ. they will come at his bidding. .† And the conquest of the will is the beginning and end of Prânâyâma. 158. This tremendous will is exactly what the Yogi wants. and when the ignorant see these powers of the Yogi. Swami Vivekânanda explains this as follows: Suppose this table moves.” p. The one carries the sensations to the brain. † Vivekânanda. the body has. that the molecules which compose this table are moving in different directions. and Huxley's “Essay on Hume.” pp. * Vivekânanda.” p. he will thus be able to attain a state of consciousness as different from the normal state as a fourth dimensional world would be from a third. 23. And thus it is that we find the Yogi saying that he who can control the Prâna can control the Universe. 98 . 121. The Yogi well knows that this is the ordinary process of consciousness.

“Without doubt.THE TEMPLE OF SOLOMON THE KING Arjuna says: “For the mind is verily restless. The highest of physical emotions. 35. and when the Kundalini enters this space it arrives at thee end of its journey and passes into the last Chakkra the Sahasrâra. O mightyarmed. 99 .† * “Bhagavad-Gita. it is said to have entered the Chidâkâsa or Knowledge space. our children. as the divine union takes place. it is impetuous. because of the filth that has been cast about it. but it may be curbed by constant practice and by indifference. and symbolically. I deem it as hard to curb as the wind. This love. is taken as its foundation. no longer seeing the light. who are better equipped to fight their way that we on account of the experiences we have gained. in which supersensuous objects are perceived. if allowed its natural course. when it enters the Sushumnâ it enters the Chittâkâsa or mental Space. then will it become a divine emotion. But. if this love is turned into a supernatural channel. a love which will awake the human soul and urge it on through all obstructions to its ultimate union with the Supreme soul. But. Vishnu is United to Devaki or Shiva to Shakti. and the soul shines by means of its own nature. love between man and woman.” vi. thus it has come about that corruption has cankered the sublimest of truths. † The whole of this ancient symbolism is indeed in its very simplicity of great beauty. namely. when perception has become objectless. an ideal super-worldly.”* The Kundalini whilst it is yet coiled up in the Mûlâdhara is said to be in the Mahâkâsa. see but the flameless lantern. the mind is hard to curb and restless. that is to say. results in the creation of images of ourselves. until man’s eyes. the powers of the Ojas rush forth and beget a Universe unimaginable by the normally minded man. or in three dimensional space. To teach this celestial marriage to the Children of earth even the greatest masters must make use of worldly symbols. O Krishna. 34. strong and difficult to bend.” To which Krishna answers. if the joys and pleasures of this world are renounced for some higher ideal still.

100 . has also controlled the breath. all the Indriyas (the senses) keep actively engaged in their respective work. and brain.THE EQUINOX How to awake the Kundalini is therefore our next task. . If one acts. and the third in suddenly stopping the breath without Puraka and Rechaka. . . the other also does the same. Puraka Prânâyâma (inhaling the breath). . Such an exercise therefore partially falls under the heading of Prânâyâma. but it will be remembered that the Shakti Chalana mentioned the practice of Kumbhaka or the retention of breath. He who has controlled the mind. ‡ Also see “The Yogasara-Sangraha. . In the “Hatha Yoga Pradipika” we read: He who suspends (restrains) the breath. . the state of emancipation is attained. If one is suspended. more so than any other. 54.” p. † “Hatha Yoga Pradipika. and Kumbhaka Prânâyâma (restraining the breath). Without food or drink we can subsist many days.” p. but stop a man's breathing but for a few minutes and life becomes extinct.* The air oxydises the blood. .‡ * Malay pearl divers can remain from three to five minutes under water. The first kind consists in performing Rechaka first. when we are at rest it becomes regular and rhythmical. restrains also the working of the mind. It is a well-known physiological fact that the respiratory system. the second in doing Puraka first. If the mind and Pr?na are stopped. .† There are three kinds of Prânâyâma: Rechaka Prânâyâma (exhaling the breath). If they are not stopped. . and it is the clean red blood which supports in health the tissues. controls the motions of the body. We have seen how this can partially be done by the various Mudra exercises. the other also is suspended. When we are agitated our breath comes and goes in gasps. nerves. 79.

the second resembling the second kind of Prânâyâma. 2.† Of the many Prânâyâma exercises practised in the East the following are given for sake of example. This Kumbhaka is described in the “Hatha-Yoga Pradipika” as follows: When this Kumbhaka has been mastered without any Rechaka or Puraka. Draw in the breath for four seconds. hold it for sixteen. and he has attained perfection in Hatha-Yoga. † “Hatha Yoga Pradipika. draw in the Prâna through the Ida (left nostril). 1. namely Puraka Kumbhaka Rechaka. The Sahita is of two sorts. which is known by a peculiar sound* being produced in the Sushumnâ. the first resembling the first kind of Prânâyâma. He can restrain his breath as long as he likes through this Kumbhaka. The Sahita should be practised till the Prâna enters the Sushumnâ. and then exhale it through Pingala (right nostril) slowly and never fast. and then throw it out in eight. 43 101 . after which the Kevala Kumbhaka should be practised. retain it until the body begins to perspire and shake.” p. and as it becomes a pleasure to you to do so slowly increase the number. the Kundalini is roused. He obtains the stage of Raja-Yoga. At the same time think of the triangle (The Mûlâdhara Chakkra is symbolically represented as a triangle of fire) and concentrate the mind on that centre. there is nothing unattainable by him in the three worlds. Through this Kumbhaka. and when it is so roused the Sushumnâ is free of all obstacles.THE TEMPLE OF SOLOMON THE KING Kumbhaka is also of two kinds—Sahita and Kevala. Assume the Padmâsana posture. * The Voice of the Nada. At the first practice this four times in the morning and four times in the evening. namely Rechaka Kumbhaka Puraka. This makes one Prânâyâma.

” p.” 102 . Close with the thumb of your right hand the right ear. by making the exercise little by little more difficult.‡ * “Hatha Yoga Pradipika. xlix. P.* This will make 320 Kumbhakas a day. the Prâna goes to the Brahmarandhra. is called the Shanmukhi Mudra. Keep the breath inside as long as you conveniently can. † “Hatha Yoga Pradipika.THE EQUINOX He should perform Kumbhakas four times a day—in the early morning. writes: "If Kumbhaka be properly performed. if the aspirant wishes to succeed. a tremor is felt throughout the body. The mere act of restraining the breath. Close with the two index fingers the two eyes. then expire it slowly. place the two middle fingers upon the two nostrils. 3. Enormous concentration is needed in all these Prânâyâma exercises.. evening. and midnight—till he increases the number to eighty. 28. the “Svetasvatara Upanishad. the body perspires.” p. and swallow the breath. and can hurl itself toward Adonai perhaps with success. in the second. so occupies the mind that it has “no time” to think of any external object. and.’ The will is for a moment free. breathing it in and out in a given time.† This exercise may also be practised with an additional meditation on the Pranava OM. the body and mind become suddenly ‘frozen. Draw a deep breath. just as in the Ceremonial Exercises of Abramelin he inflamed himself to attain to the Holy Vision through Prayer.” p. and let the remaining fingers press upon the upper and the lower lips. he must inflame himself with a will to carry them out to their utmost. In the first stage. close both the nostrils at once.” and the “Shiva Sanhita. iii. greater concentration may be gained. and in the highest stage.” chap.. In the early stages the Prâna should be restrained for 12 matras (seconds) increasing as progress is made to 24 and to 36. This in the “Hatha Yoga Pradipika. and with that ofthe left hand the left ear. ‡ “Shiva Sanhita. so that.” p. midday. 28. 91. . before memory again draws back the attention to the second-hand of the watch. Fra. 25. For this reason the periods of Kumbhaka should always be increased in length.

The man who is. man tastes it. before that we are mere machines. It will be noticed that Prânâyâma itself naturally merges into Pratyâhâra as concentration on the breath increases. a taste.” paragraph 121. “Raja Yoga. which means "gathering towards. then alone we shall have made a long step towards freedom.* The absorption of the mind in the ever-enlightened Brahman by resolving all objects into Âtman. and by means of his skin he feels sensations pleasant or painful. he can hear beautiful sounds without listening to beautiful music. Srimat Sânkarâchârya. he can exalt his imagination to such a degree over his senses.” p. man smell it. and see beautiful sights without gazing upon them. When we can do this we shall really possess a character. should there be a noise. that by a mere act of imagination he can make those senses instantaneously respond to his appeal. freeing it from the thraldom of the senses. But in none of these cases is he actually master over his senses. he in fact becomes the creator of what he wills. 48. by means of his eyes he sees what is passing on around him. To him no longer are external things necessary. 103 .† The mind in ordinary men is entirely the slave of their senses. should be known as Pratyâhâra. is able to accomodate his senses to his mind.THE TEMPLE OF SOLOMON THE KING PRATYÂHÂRA The next step in Raja Yoga is called Pratyâhâra. † “The Unity of Jîva and Brahman. by which the mind gains will to control the senses and to shut out all but the one object it is concentrating upon. whether he likes it or not. man hears it. or the making of the mind introspective. has succeeded in Pratyâhâra. for he can stimulate mentally the sensation desired. for he is lord over the senses. should there be an odour. He who has succeeded in attaching or detaching his mind to or from the centres of will." checking the outgoing powers of the mind. * Vivekânanda.

such as a point in the centre of the heart.” “The Steadiness of the mind arising from the recognition of Brahma. but in their place will spring up the thoughts which are normally sub-conscious. is confined and limited to a certain place.THE EQUINOX and therefore over the universe as it appears. cross. Sometimes it is practised by concentrating on external objects such as a rose. Christ or Buddha. winged-globe. thus. become less and less numerous. The first lesson in Pratyâhâra is to sit still and let the mind run on. is the real and great Dhâranâ. After this mastership over the senses has been attained to. Shiva. sometimes on a deity. this is called Dhâranâ. wherever it travels or goes. 104 . As these arise the Will of the aspirant should strangle them. DHÂRANÂ Dhâranâ consists in concentrating he will on one definite object or point. if a picture is seen. but usually in India by forcing the mind to feel certain parts of the body to the exclusion of others. the next practice namely that of Dhâranâ must be begun. “When the Chitta. endow it with an objectivity. after which he should destroy it. etc. Srimat Sânkarâchârya. or a lotus of light in the brain. triangle. though not as yet as it is. Isis.”* * “Unity of Jîva and Brahman. as if it were a living creature. until it is realized what the mind is doing. Then it will find that the thoughts which at first bubbled up one over the other.” paragraph 122. and have done with it. the aspirant by means of his will should seize hold of it before it can escape him. when it will be understood how to control it. or mind stuff.

43-51.† The first signs of success will be better health and temperament. By moving the glass or paper with our hand 105 . After Dhâranâ we arrive at Dhyâna.THE TEMPLE OF SOLOMON THE KING The six Chakkras are points often used by the Yogi when in contemplation. and should take care to distract the mind as little as possible. If you are brave enough. § Compare Eliphas Levi. should we wish to burn that paper. persons and food which repel them. They should not speak much or work much. Those who practise zealously will towards the final stages of Dhâranâ hear sounds as of the pealing of distant bells. and even the most wicked (unbalanced) person obtains the highest end.” Those who would practise Dhâranâ successfully should live alone. and they should avoid all places. ƒƒ Imagine the objective world to be represented by a sheet of paper covered with letters and the names of things. ‡ The Nada. † Compare the Abramelin instructions with these. 195.‡ and will see specks of light floating before them which will grow larger and larger as the concentration proceeds. until the rays of light are focussed. Thus seated in the Padmâsana he will fix his attention in the Ajna lotus. “whether you live or die. “Doctrine and Ritual of Magic. and a clearer voice.ƒƒ * See Chapter V.”§ DHYÂNA. and our power of concentration to be a magnifying glass: that power is of no use. it does not matter.” p. and by contemplating upon this light the “Shiva Sanhita”* informs us “all sins (unbalanced forces) are destroyed. You have to plunge in and work. in six months you will be a perfect Yogi. without thinking of the result. “Practice hard!” urges Swami Vivekânanda. or meditation upon the outpouring of the mind on the object held by the will.

and there shall be no more death.THE EQUINOX When once Dhâranâ or concentration has progressed so far as to train the mind to remain fixed on one object then Dhyâna or meditation may be practised. which are so intimately associated. and there was no more sea. prepared as a bride adorned for her husband. Behold the tabernacle of God is with men.” p. And when this power of Dhyâna becomes so intensified as to be able to pass beyond the external perception and brood as it were upon the very centre or soul of the object held by the will. and God himself shall be with them and be their God. † It is to be noted that the symbolism made use of here is almost dentical with that so often made use of in the Yoga Shastras and n the Vedanta. In the above the Will takes the place of the hand. 106 . 74. The union of Kundalini (Shakti) and Shiva. * See also “The Yogasara-Sangraha. new Jerusalem. The three last stages Dhâranâ. it becomes known as Samâdhi or Superconsciousness. and they shall be his people. ‡ Revelation.† And I heard a great voice out of heaven saying. neither shall there be any more pain: for the former things are passed away. 1-4. are classed under the one name of Samyâma. Dhyâna and Samâdhi. And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away. and he will dwell with them.‡ we obtain the right distance. And I John saw the Holy City. Firstly the external cause of sensations should be perceived. so that like a mirror will they reflect the unimaginable glory of the Âtman. xxi. and the waters of the great Ocean will cease to be disturbed by their rise and fall. and lastly the reaction of the mind. And God shall wipe away all tears from their eyes.* Thus meditation should rise from the object to the objectless. then their internal motions. nor crying. neither sorrow. By thus doing will the Yogi control the waves of the mind. coming down from God out of heaven. and they will become still and full of rest.

* Now that we have finished our long account of the Vedânta Philosophy and the theories of Yoga which directly evolved therefrom. * “The Bhagavad-Gîta.. col. § Apas-Vâyu is the Element of Water and is symbolized by a black egg of Spirit in the Silver Crescent of Water. See 777. Result not very good. 73-77. See Diagram 12. Cf.‡ Apas-Vâyu. O Arjuna. which is filled with water but remaineth unmoved—not he who desireth desires.§ Winged-Globe and Flaming Sword. ? . 69. † The ordinary Egyptian Winged-Globe is here meant. 32. TIME. It is symbolized by a red triangle of fire with a black egg in the centre. then is it night for the Muni who seeth. Meditation on both of these was only fair. The entire meditation was bad.” pp. He who. There was no difficulty in getting the object clear.. seeth identity in everything. col. LXXV. so with the following practises. into whom all desires flow as rivers flow into the ocean." ii. ‡ Tejas-Akâsa is the Element of Fire. See Diagram 84. we will leave theory alone and pass on to practical fact. and see how Frater P. p. The following is a condensed table of such of his meditation practices as have been recorded between January and April 1901. vi. Turned the above knowledge to account. through the likeness of the Âtman. 107 . whether pleasant or painful.THE TEMPLE OF SOLOMON THE KING Compare this with the following: That which is the night of all beings. but the mind wanderered. for the disciplined man is the time of waking. See Diagram 84. 3 . 16. 16. He attaineth Peace. proving what at present he could only believe. p. “Konx om Pax.ƒƒ 4 min. but as visualized by the mind’s eye. he is considered a perfect Yogi. ? . REMARKS.† Tejas Akâsa. OBJECT MEDITATED UPON.. ƒƒ The Golden Dawn symbol of the Flaming Sword. when other beings are waking. the meditation then takes place on the image in the mind. LXXV. See 777. 70. Winged-Globe.

. Five breaks.. Cross. ‡‡ At this point P. The difficulty is to keep it in one plane. Rather good. Cross. Seven breaks. Burning till extinct. Pentagram (E). See Diagram 61. REMARKS. L. 29 m. Winged-Globe. A very difficult practice.. . (E). . ? ? ? ? ? . After 3 m.† Winged-Globe. The result was pretty good. § In the mind. TIME. R. Winged-Globe. †† See Diagram 80.” 108 . Ten breaks‡‡ * By this is meant watching the swing of an imaginary pendulum. as Isis behaved like a living object. 18 19 ? 10 . ? .†† Pendulum.ƒƒ (E). Tejas-Akâsa. A scarlet rose on a gold cross. Good as regards plane kept by the pendulum. made the following resolve: “I resolve to increase my powers very greatly by the aid of the Most High. .§ Result fair. lost control and gave up. Not bad. also to change its rate. . ? . Tejas-Vâyu (E). 15 s. Seven breaks. . Rather good.. Ankh‡ (a green). I. but thoughts wandered. C. . Pendulum* (E). until I can meditate for twenty-four hours on one object. but oil level descended very irregularly. My mind revolved various methods of killing it.. † In these records “M” means morning and “E” evening.. ¶ The visualized form of the goddess Isis.** Seven breaks. et A. Result would have been much better but for an epicene enuch with an alleged flute. ** That is to say she kept on moving out of the line of mental sight... The L. ‡ The Egyptian Key of Life.THE EQUINOX OBJECT MEDITATED UPON. R. ƒƒ Lamp of the Invisible Light.. Isis¶ (E). as it tries to swing round. 18 m.. Fair. 10 m. Three breaks. 30 s...

Askâsa Askâsa-Vayu Askâsa-Apas Askâsa-Prithivi Askâsa-Tejas Askâsa Vayu.Vayu Vayu-Apas Vayu-Prithivi Vayu-Tejas Apas-Askâsa Apas-Vayu Apas-Apas Apas-Prithivi Apas-Tejas Prithivi-Askâsa Prithivi-Vayu Prithivi-Apas Prithivi-Prithivi Prithivi-Tejas Tejas-Askâsa Tejas-Vayu Tejas-Apas Tejas-Prithivi Tejas-Tejas DIAGRAM 84. with their twenty-five sub-divisions. The Five Tattwas. .Askâsa Vayu Apas Prithivi Tejas or Agni Askâsa.


‡ This meditation took place while P. difficult and uncertain. Golden Dawn Symbol† (E). Golden Dawn Symbol (E). Against this particular practice P. Five breaks. and it makes one’s ears sing for a long time afterwards.” Some very much more elaborate and difficult meditations were attempted by P. wrote: “I think breaks are longer in themselves than of old. and the result was quite good. this proved extremely difficult. I also tried to imagine the “puff-puff” of an engine. 23 .§ During this whole period of rough travel. R... dust. Bad cold. Very bad.. in nature they are very similar to many of St. R. 109 . Black egg and white ray between pillars* (E). and after this the ticking of a watch. for I find myself concentrating on them and forgetting the primary altogether. as regards hours and even days. See Diagram 4. but there was a tendency to slow up with the right ear. This proved easier. ? . TIME. etc..THE TEMPLE OF SOLOMON THE KING OBJECT MEDITATED UPON. shaking. prevented concentration‡ Four breaks. was on a journey.. work is fatiguing. but it caused the skin of my head to commence vibrating. If I really got it. and the * The Akâsic egg of spirit set between the Pillars of Mercy and Severity with a ray of light descending upon it from Kether. † The Golden Dawn Symbol here meditated upon consisted of a white triangle surmounted by a red cross. § These meditations are called Objective Cognitions. I then tried to imagine the taste of chocolate. it was however not strong enough to shut outer physical sounds. et A. C. 10 . Nine breaks. REMARKS. by concentrating on certain nerve centres super-physical sensations are obtained. We give the account in his own words: I tried to imagine the sound of a waterfall. This resulted better than the last. 10 . which however was easy to test by approaching a watch against the ear. Regularity is impossible. Loyola's. But I have no means of telling how long it is before the error is discovered. This was very difficult to get at. at this time.

The figure at once went 35° to my left. 4. forbid it to move its limbs. Above and over the figure there towered a devil in the shape of some antediluvian beast. made to P. and in order to prevent it vanishing it had to be willed to stay. D. position and appearance. The experiment being at an end D. but at first it was a shade difficult to fix. Three days after this entry on a certain Wednesday evening we find a very extraordinary mental experiment recorded in P. That he expected his figure to move more often. and tiphereth was surrounded by rays as of a sun.” D. 2. 1. All this P. then I observed a scarlet Tiphereth above the head and the blue path of g (gimel) going upwards. Nearly always I was too tired to do two (let alone three) meditations. as a whole. 2. When you have visualized the figure.THE EQUINOX mind.: leaning on an ice-axe was clearly seen. and the weariness of the morrow was another hostile factor. seems to refuse to compose itself. Imagine that I am standing before you in my climbing clothes. A. comments on the above were as follows: 1. Let me hope that my return here (Mexico City) will work wonders. but after a period it became obscure and difficult to see. 3. After a further time the Plesiosaurus (?) above the figure became a vast shadowy form including the figure itself. put the following question to P. Around the head was bluish light.'s diary.* * Normally in these experiments the figure does move more often. the following suggestion for a meditation practice. and stayed there. A. 110 . Carefully observe and remember any phenomenon in connection therewith. answered: “By size only. “How do you judge of distance of secondary replicas of me?” P. Then allow the figure to change. but the main figure was very steady. How long I mentally watched the figure I cannot say.A. being so full of other things. etc. attempted with the following result: The figure of D. I then noticed that the figure had the power to reduplicate itself at various further distances. That the test partially failed. A. its illumination.

succeed in keeping them still. he was suffering severely from headache and neuralgia. No one has kept living objects “dead still. but alters in distance. A. ‡ Qy.THE TEMPLE OF SOLOMON THE KING 3. should attempt it again the next day.”‡ One of two things may occur: (a) The figure remains in one spot. records first: Meditation upon Winged-Globe to compose himself. tion very satisfactory. and then a focussing movement which brought the surfaces very close together. but with changed features. He then imagined D. I think. A. † In the position many of the Egyptian gods assume. 111 . Besides this no other change took place. but alters in size.” DIAGRAM 85. and then descending till they expanded to a great size. * Normally this is so. so instead. in order to compose himself. “The figure then started growing rapidly in all dimensions till it reached a vast form. but that nevertheless P. Friday.'s comments on these remarkable experiments are as follows: The hidden secret is that the the change of size and distance is not in accordance with optical laws. The next living object meditation he attempted is described in the diary as follows: To meditate upon the image of D. considered this meditaAura of Heaving Surfaces. A. This. was impossible. and as it grew it left behind it tiny emaciated withered old men sitting in similar positions. as on the next day. D. however.* On the following day P. (b) The figure remains same apparent size.—Note by P.: Is this from habit of expecting living things to move? I can. D. he meditated upon a cross for an hour and a quarter.† Spirals were seen moving up him to a great height. sitting forward with his arms around his knees and his hands clasped. sitting with his hands on his knees like a God. so much so that I should think it were due to other reasons besides emaciation. A. the vast shadowy form was very satisfactory and promising. Around the figure was an aura of heaving surfaces.

writing in his diary: “I agree to project my astral to Soror F. standing. expressions. e.† in Hong-Kong every Saturday evening at nine o'clock.F. especially at four feet distance. pious? A. the comment of D.S. the same as Soror S. change of face. where there were two very real images. A. one small and one large respectively. D. Q.THE EQUINOX Further that the Yogi theories on this experiment were: (1) That a living object is the reflection of the Actual. On the fifteenth of April 1901 we find P.m. on Sunday by HongKong time. The current of will often returns and injures the Magician who willed it.D.'s comment on this meditation was that the result was not good. A.” These spirit journeys were to commence on the 31st of * This danger is also experienced by such as carry out Black Magical Operations. Saturday. The figure remained in the same place. There are also further theories regarding the disintegration of man. not a man to be afraid of.g. Is A. The expression of the figures became bold and fierce. Sunday by Hong-Kong time to reach me by 12. Theories concerning the danger of this process to the meditator and meditatee alike. and represented complete success. This practice was attempted again on the following day: and resulted in many superposed images of various sizes and at various distances. the living object being purely unreal. If he shrivels. but the most fixed idea was of a figure about 9 feet high but of normal breadth.m. a villain? A. etc. The general tendency was to increase slightly. A. but altered much like a form reflected in glasses of various curves.6 p. 112 . he is a small villain.m. Q. of normal height and of about double normal breadth.g. on this meditation was that it was most clear. (2) That from this type of meditation can be discovered the character of the person meditated upon. Also of ordinary occult things—e. Is B. She is to start at 10 a. One of the figures had moustaches like the horns of a buffalo.2 p. which should reach her at 4. † Soror F. Next. yes he is very pious. If he grows large.* The next practice was to meditate upon the image of D.

but this date seems to have been anticipated.‡ To meditate on simple symbols with the idea of discovering their meaning.” And Liber O iii THE EQUINOX.† The assumption of God forms. i. After returning P. We conversed awhile. No.§ Adonai ha Aretz. in a room of white and pale green. The conversation was subsequently verified by letter." also Liber O v THE EQUINOX. the lower part is narrow and dirty. ‡ The c of c Operation. Astral Visions. This city is white and on a rocky hill. d = The head and neck of a beautiful woman with a stern and fixed expression. Rising on planes. 2. No. § See chapter. I said “Ave Soror” aloud (and I think audibly) and remained some time. Enclosing myself in an egg of white light I travelled to HongKong. stretched out to the 113 . (Malkuth. ƒƒ The invocation of the Guardian Angel under the form of a talisman. I found F. records that on his journey back he saw “his Magical Mirror of the Universe very clearly in its colours. see also the Magical invocation of the Higher Genius: chapter “The Sorcerer. for the Chiah must vivify the Nephesch shell. and also again when they met several years later. drew up for himself the following daily Task: (1 ) (2 ) (3 ) (4 ) (5 ) (6 ) To work through the first five of the seven mental operations.” Towards the end of April P. I remember trying to lift a cloisonné vase from the shlf to a table. 2.) n = The arms and hands. How to draw it.m. i. "The Seer. which are bare and strong.ƒƒ * This description of Hong-Kong is as correct as can be expected from so short a visit. † He resolved the c of c Operation into seven parts.THE TEMPLE OF SOLOMON THE KING May. She was dressed in a white soft stuff with velvet lapels. vol. for two days later we read the following: 10 p. Draw the name ynda as follows: a = A winged crown radiating white brilliance.* This astral projection is an operation of Chokmah. but cannot remember whether I accomplished the act or not. vol. and hair long dark and waving.

Let it fill the Universe. and then will your aura radiate with whiteness. Round her waist is a broad gold belt upon which in scarlet letters is written the name }rah ynda in the letters of the alphabet of Honorius. (1) Commence with lesser pentagram Banishing Ritual. and beneath her feet roll black clouds lit with lurid patches of colour.* (8) Elemental evocations.† (9) Meditation to vivify telesmata. upon the breast of which is a square gold lamen decorated with four scarlet Greek crosses. (4) Formulate before you in white flashing brilliance the eight letters thus: a d (5) Attach yourself to your Kether and imagine you see a { r a j y m d a white light there. (2) Formulate rose-cross round room (First.‡ (10) Astral projections§ PHYSICAL WORK. From her shoulders dark spreading wings. Mediation Practices. the involving and the expanding whorls respectively. second left to right. ‡ This is done by making the telesmata flash by meditation. m (6) Having thus formulated the letters. third the rose as a circle dextro-rotary). 114 . There are two methods.’s ritual of Jupiter. y = A deep yellow-green robe. (3) The LVX signs in 5°=6° towards the four cardinal points. and she wears golden sandals. top to bottom. † Similar to Fra. I.THE EQUINOX (7) Meditation practices on men and things. take a deep breath y and pronounce the name slowly making the letters flash j a (7) Invoke the Telesmatic image. (2) Careful drawings of the Gods in their colours. A. You should obtain your Divine White Brilliance before formulating the Image. * Similar to the D. § This is done by projecting a physical image of the self in front of one by meditation. Her long yellow-green drapery is rayed with olive. r (8) Then whilst once again vibrating the Name absorb it { into yourself. (6) Figure of Adonai ha Aretz in colour. in the left hand a gold cup and in right ears of ripe corn. [See Illustration. A.] right and left at right angles to the body. How to perform it. Her feet are flesh coloured.

The Flashing Figure of Adonai ha-Aretz. .DIAGRAM 86.


Imagine the stroke of the Sword upon the Daäth junction (nape of neck). Withdraw. On the 16th of April he journeyed to Amecameca. encamped on whose slopes he resolved the c of c into seven Mental Operations: 1.) 5. by a threefold spiral of light. wandering among the fastnesses of the Nevado de Colima. and thence up Popocatapetl. * The Elemental Tablets of Dr. 4. Ray of Divine White Brilliance descending upon the Akâsic Egg set between the two pillars... who had been to him both friend and master. A. Make the Egg grow gray. Dee.] † Ideas for mental Concentration.† On March the 3rd we find P.THE TEMPLE OF SOLOMON THE KING (8) Completion of Watch-towers and instruments. (3) After Tiffin. 7—T. having bidden farewell to D. Concentration on Scarlet Sphere in Tiphereth. and concentrate on Flashing Sword. or Adonai ha Aretz. (Repeat spiral formula. 2. An Astral projection practice.* (9) The making of simple talismans. or bring it down and keep it in Tiphereth.” [See rather “The Symbolic Representation of the Universe” in no. During each day this programme of work was to be divided as follows: (1) In the Morning the c of c Operation. after which into Kether and be a white brilliance. or any of above except astral projection. (2) Before Tiffin. 115 .S. left for San Francisco. 3. see Diagrams in “The Vision and the Voice. See Golden Dawn Symbol. (4) In the Evening. Repeat 2. Here he lived for a fortnight. Rising on a plane. thence fling it flashing. Let all things vanish in the Illimitable Light. 7. and Assumption of a God-form. Aspire by the Serpent. A magical ceremony of same sort. 6. Invoke Light. Make the Egg grow nearly white. Let it slowly rise into Daäth and darken. or Vision. Above head. by projection. Triangle of Fire (red).. from which place he visited Soror F. returning to Mexico City on the 18th only to leave it again two days later on an expedition to the Nevado de Touca. On the 22nd of April P.

The Archangels showed me curious types of horned beings riding along a circle in different directions.e. Above the nymphs bowing towards them were many pale yellow angels chained together. they all had the appearance of having just been frozen. best after tenth break. Concentration on 32 m. he solemnly began anew the Operations of the Great Work. Prithivi-Apas corresponds to water of earth. 6 m. 5th. See Diagram 84. Position 1. Position 1. on the first of May. but end very doubtful having become very sleepy. On the second he bought gold. and bought a steel rod for a wand. After having journeyed for some time I came to a spot where I saw the form of a King standing above that of Venus who was surrounded by many mermaids. Self in Âkâsas between pillars with white ray descending. and on the third set sail for Japan. During the voyage the following practices have been recorded: May 4th. Three breaks. ‡ Heaven. Prithivi-Apas. Above all was the Formless Light. and then among great trees * In all cases when the name alone is mentioned a mediation practice is understood. Also went on an Astral Journey to Japan. In which I found myself crossing great quantities of Coral-pearl entangled with seaweed and shells. and amongst them stood Archangels of a pale silver which flashed forth rays of gold.THE EQUINOX At this city. Went to Devachan‡ on Astral Journey. Position 1. I seemed to collapse suddenly. Three breaks.† 6th. but Position 1. Ten breaks.* 45m. and tools to work it. Concentration on This resulted in many strange dreams. and a jewel wherewith to make a Crown. 15 m. I found myself surrounded by a wonderful pearly lustre. Concentration must have then lasted quite 6 or 7 minutes 7th. silver. It is symbolized by a silver crescent drawn within a yellow square. 116 . † I. Better towards the end.

I prefer the Esoteric Theosophist Society’s sevenfold division for these practical purposes. 16th. Dee. The real inhabitants of this land to which I went were as of flame. and then among great trees between the branches of which bright birds were flying. * An Eleven pointed Star. After this I saw a captain on his ship and also a lover contemplating his bride. my mother. Golden Dawn symbol. 50 m.THE TEMPLE OF SOLOMON THE KING rounded by a wonderful pearly lustre. 14 m. See Chapter “The Adept. 22 m. Then the images of my vision sped past me rapidly. Lesser banishing Ritual of Pentagram and Hexagram.”† How to do it is the great problem. Invocation of Thoth and the Elements by Keys 1-6‡ and G∴ D∴ Opening Rituals. May 8th. my father preaching with me in his old home. I performed a Magic Ceremonial at night. Painted wicked black-magic pantacle. Completed Z for 5 = 6 Ritual. At last a wave of pale light. 16th. a man doing Rajayoga on white god-form. I saw a mountaineer. I am inclined to believe in drugs—if one only knew the right drug. Seven breaks. Worked at a Z for 5 = 6 Ritual. § The explanation of the 5°=6° Ritual.§ 17th. his mother. Designed Abrahadabra for a pantacle. 13th. at various times used the “Invocation of the Bornless one” as given in “The Goetia”. then one of the strange inhabitants passed through me unconscious of me. Calvary Cross. Position 1. Did the seven c of c Operations. Drew a pantacle. Three breaks. or rather of a silky texture passed through and over me. Consecrated Lamen Crown and Abrahadabra Wand with great force. 12 m. † P. Position 1. also the Pentagram rituals in Liber O. Did I go to sleep? 11th. Held a magical ceremony in the evening. I think Physical Astral Projection should be preceded by a (ceremonial) “loosening of the girders of the soul. followed by attempt at Astral Projection. and the imaginary ones were depicted as we physical beings are. 18th. ‡ The first six Angelic Keys of Dr.* 12th. Chokmah and Thoth. Not good Evening Invocation of Mercury. and I returned.” 117 .

this was very tiring and there was no result physically. 4.” i.† 4. vol.” 118 . and vol. ‡ It is to be noted that this Vision is of a fiery nature. I then projected a gray* ray from the left side of my head. and that it was experienced shortly after meditating upon Tejas-Apas. and then projected self into it with fearful force. withholding. and Titanic god-forms plunged and wheeled and rose amongst the waters. 1. 45 m. Position 1. Tejas-Apas Meditation. White Lion on Gray. First project with Enterer Sign. Plates the “Silent Watcher” and “Blind Force. Plate. 20th. L. simulacrum answers with Harpocrates sign. Concentrated on imaginary self for ten minutes. No. After which attack body from Simulacrum with sign of Enterer to draw force. and breathing out. Suddenly monsters shaped like lions and bulls and dragons rose from the deep. The result was good. Astral Vision. i. 2. Chiah nearly passed. 1. Gusts of liquid fire flamed and whirled through the darkness.ƒƒ Then as soon as Enterer sign weakens change consciousness as for Astral Visions. for I got a distinct aura around me. (Breathing in.‡ I found myself in a boiling sea with geysers spouting around me. Then suddenly all was an immense void. † See Plate VI. 1. there stood Aphrodite with a torch in one hand and a cup in the other. i. I formed a sphere which took a human shape but rather corpse-like. 3. I was away fifteen minutes. Red sphere darkened and glorified and return to lightem Tiphereth. Physical Astral Projection. Meditation on living object with the usual two figure result. 5 m. Worked out a “double” formula for Physical Astral Projection.” S.THE EQUINOX May 19th. Seven minutes breathing exercise fifteen seconds each way. Assumption of the god-form of Harpocrates: It lasted nine minutes: the result was good.§ and above her hovered Archangels. 2. ƒƒ See Liber O. “Signs of the Grades. Fair.) 5. No. Mathers. 21st. Above all was built a white temple of marble through which a rose-flame flickered. § Very similar to the older form of “Temperance” in the Taro. Then nothing but the brilliance of fire and water. and about them sped many fiery angels. “The Kabbalah Unveiled. Result bad. 3. 2. THE EQUINOX. This cycle repeat until * The colour of Chokmah. and as I looked into it I beheld the dawn of creation.

I tried this and started by invoking the forces of Chokmah and Thoth. N. Above me was was a pyramid of flashing light. 10 m. This cycle repeat until Simulacrum is at least capable of audible speech. Dressed in white and red Abramelin robes with crown. are evil. 5 m.. Worked at 5°=6° explanation. B. ankh. Medium result. For further see the EQUINOX.” Thus the T of Nanta represents Earth of Earth —the Empress of Pantacles in the Taro. Green ankh... and above Qesheth the rainbow. and they moved more slowly. etc.. and that letter is used as an initial for names of angels drawn from the Earthy corner of the Earth tablet. and around me purple hangings. and again above this the Light ineffable. wand. No 5 [sic. But about the human corpse which I saw before me there were fewer. There was a rose of five by five petals within. A. etc. Dee’s system. vol. went on an Astral Journey to * The four letters of the Air line in the “Little Tablet of Union” which unites the four great Watch Towers of the Elements (see Dr. i. Cross in brilliance. During the meditation the following Vision was seen. Rising from the ground were formless demons—all faces! Even as X. June 3rd.] D E X A R P C H C O M A E N A N T A B B I T O M A D C E B DIAGRAM 87. Poor. The Spirit Tablet. Above were the Gods of E. read 7 – T. and then I saw a throne with pentagram in white brilliance above it. 24th. Result fair. and rose-cross. * etc. Yet with three projections (each way) I obtained a shadowy grayness somewhat human in shape. Five silver candlesticks were brought in. May 22nd. and above them svastika wheels whirling. but omitted stating purpose of Operation in so many words. entitled “The Concourse of the Forces). R. 7 m. All things around me were surrounded by silver flashes or streaks. 16 m. Astral Vision.THE TEMPLE OF SOLOMON THE KING with sign of Enterer to draw force. P. also Golden Dawn MS. But found difficulty where least expected—in transferring consciousness to Simulacrum. Poor. Thoth in front of me. Akâsa-Akâsa. God-form Thoth. H. 119 .S.

9 m. almost in fear. or lighting each one by one.C.R. et A. as thou hast indended.C. et A. One break. 16th. Middling to bad. 9 m. 15th. P. Winged-Globe. Operation (Tiphereth) Buddha position. Svastika R. By working at each colour separately. He was consequently afraid lest by staying too long in Japan he should become “stranded. Scarlet Sphere 10 m. Triangle of Fire. 120 . 16 m. et A. On the Altar were elemental instruments also Symbol of Golden Dawn. Better. Very bad. 4 m. 6 m. Ten breaks. Not good.C.† 10 m. One or two breaks only. K. R. but this seems surprisingly good. Very poor. She was waiting in awe.” † Harpocrates. 15 m. R.R. H. on lotus. 8 m. 6 m. 10 m. ? Fairly good.R. The room was full of incense.C. * A draft had been sent only payable in Hong-Kong on personal application. 5 m. Pentagram. H. I found Soror F.R. I was nearly asleep. K.C. et A. Hopeless. it is not bad. Bad. On my entering she saw me and started. but I was very sleepy. R.” I go. 16 m. 19th. P. At the time I was really tired and really not fit to travel. Then I heard the words “carry it” or “wish to carry”. 16 m. sitting or kneeling in a temple. which I took to materialize myself. Good. K. apparently with reference to idea of carrying away a physical token. Winged-Globe H.R. 18th. very strictly counted. Got very sleepy. The Buddha appeared to me in the Northern Heaven and said: “Fear not for money.THE EQUINOX Hong-Kong. ? Attempted meditation on solar spectrum as a band. on Lotus. Thoth. et A.* Go and work. [Somewhere on this journey (Yokohama to Hong-Kong) BECAME the GREAT PEACE. Position 1. Not at all bad. July 14th. R. 8 m. An improvement. P. June 15th. 13 m. Calvary Cross.

R. Bad. 10 m. 121 . Not so bad. Nirvana. it is not bad. Rising on planes. on Lotus. this took thirty-six minutes. result pretty good. Golden Dawn Symbol. though perhaps the whole pantacle was hardly ever absolutely clear 25th.] H. 10 m. Calvary Cross. ritual at night to enter into the silence. Thoth. 24 m. If I was not asleep. no longer through reason or imagination. 15 m. et A. 22 m. with Cross in centre. Ten breaks.. 13 m. Four breaks.K. but taken altogether is no good. K. 26th. 17 m. * Meditation upon Nirvana. 15 m. but had headache. Pretty good.e. Winged-Globe. Five breaks. The result not very good. 15 m. 27th. 12 m. In the first one the person employed to watch—my beloved Soror F. P. Good.P. sleepy. 29th.—saw physical arm bent whilst my own was straight. Cross. A b r a h a d a b r a 17 m. Very wandering.C. 19 m.THE TEMPLE OF SOLOMON THE KING at each colour separately. 23rd. Nirvana. 28th. Never got settled till after 8 breaks. 5 m. I think the result was pretty good.] Isis.* 38 m. Tried Physical Astral Projection twice. Fair. Triangle of Fire 15 m. White circle. Malkuth to Kether. July 20th. Calvary Cross. or lighting each one by one. [This day I got my first clear perception in consciousness† of the illusory nature of material objects. as I employed my identity to resolve problems. ‡ Harpocrates being the meditative God. 30th. [My thought seems terribly wandering nowadays. I did the H. Calvary Cross.‡ R. Buddha. 11 m. † I.

Tried the same with Chinaman. end of 940 strokes pendulum wanted to swing right over several times. Tried the same with a European. † Invoked angel of Nirvana as H.K. Ten indrawn breaths as slow as possible 7 m.6 secs. on lotus. 3rd. Not bad. but if I make a God out of it it will become but an illusion.‡ It certainly has been real to me. keeping them fixed and equal in size. Not bad. 32 m.’s complete ignorance of Buddhism at this date. Buddha.† I tried to put (astrally) a fly on a man’s nose. Position 1. Red Cross. August 1st. the Peace which had been enfolding him for so many days. 4th.P. ‡ I.000 23½ m.28 m. The pendulum kept in its plane. 13 m. After this meditation I arrived at the following decision: I must not cling to the Peace.) July 31st. (44. Nirvana. Note P. 22 m. Calvary Cross. per breath. Tried in vain two “practical volitions” but was too unwell to do any work. Nirvana. 8 m/ It seems very difficult nowadays to 2nd. See entry July 14th.’s two methods of controlling it: (a) Fix mind of the two points of a pendulum-swing and move pendulum sharply like chronograph hand.7 secs. Selfish. settle down. but failed.* At single strokes. Ten breaks. instand success. great success. 10 m. Two tired to settle at all. This more legitimate but more difficult. (4.e. It seemed to disturb him much: but he did not try to brush it off. Pendulum recovers its plane. (b) Follow swing carefully throughout keeping size exact. etc. Pendulum 1.THE EQUINOX One hundred indrawn breaths in reclining position with belt on. 122 . 26 sec. 7 minutes 50 seconds. per breath). Went to sleep doing Buddha. Tried to make a Chinaman look round. ness. Here are Frater P. It seemed much more. Magical Power Hierophantship. Buddha. I am ready to * In this exercise the pendulum tends to swing out of plane.

A. Rose on Planes of t. before his departure from England. if not entirely under a Guru. Meditated on Thoth concerning Frater I. On account of ill health Frater I. had joined him. Arrive in Colombo. at first under the tuition of D. 123 . 33m. to work daily with one with whom he had. Now he was going.” And * k = Kether g = Path of Gimel t = Tiphareth s= Path of Samekh y = Yesod t = Path of Tau. A. and then solely under his own mastership. We now arrive at another turning-point in the progress of P. these two determined to work out the Eastern systems under and Eastern sky and by Eastern methods alone. writing: “I exist not: there is no God: no place: no time: wherefore I exactly particularize and specify these things. A..A. he had begun to study Raja Yoga. 6th. from this date. The best Meditation I have so far done. and now. Up to the first of this year 1901 he had studied Western methods of Magic alone.k* from Malkuth to Kether. for 13 minutes quite forgot time.y. I regard this as a real meditation. On the 1st of August we find P. I am ready to receive the Magical Power as I should not abuse it.THE TEMPLE OF SOLOMON THE KING I make a God out of it it will become but an illusion. practising meditation and a few simple breathing exercise. August 5th.g.s. that once again his old friend P. Buddha. And this one was no other than Frater I. carried out so many extraordinary magical operations.t. had journeyed to Ceylon to see if a warmer climate would not restore to him what a colder one had taken away. I must needs accomplish the Finished Work.

THE EQUINOX five days later he began what he called “The Writings of Truth.” Before we begin these. it will be necessary to enter upon the doctrines of Buddhism at some little length. and under his guidance it was that P. for Frater I. was now at heart a follower of Gotama. 124 . A. grasped the fundamental importance of Concentration through meditation. being rather disgusted with his Tamil Guru.

of birth and death. † The Great Attainment of Buddhism. the Kether. the God of the unenlightened. 4. the negatively Existent One. break and hiss up the beach only to surge back into the ocean from which they came. In the Brihadâranyka Upanishad 4. 125 . Compaired with the canonical Nibbâna it bears a very similar relation to it as the Ain Soph Aur. he had attained to the spotless eye of Truth and had become Buddha the Enlightened One. (how could he when he had become one with it?) but so filled was he with the light of Amitâbha. does to the Ain. He did not deny the existence of the Divine.THE DOCTRINES OF BUDDHISM Having sat for seven long years under the Bôdhi tree Gotama opened his eyes and perceiving the world of Samsâra* exclaimed: “Quod erat demonstrandum!” True.† and had become one with the Uncreated and the Indestructible. curve. Our terminology now degenerates into the disgusting vulgarity of the Pali dialect. Brahman is termed “jyotishâm jyotis” which means “the light of lights”—a similar conception. 66.‡ that he fully saw that by Silence alone could the world be saved. the Illimitable Light. he had entered the Nothingness of Nibbâna. could he ever hope to draw mankind to that great illimitable LVX. And now he stood once again on the shore line of existence and watched the waves of life roll landwards. from which he had * The world of unrest and transiency. and that by the denial of the Unknowable of the uninitiate. ‡ The Mahâyâna Buddhists’ Boundless Light. the First Cause. the Âtman.

” as Nâgasena said. little by little. Dispel this ignorance.THE EQUINOX descended a God-illumined Adept. though he had become The Buddha. and Anatta. Dosa and Moha. and. the Truth about the Cessation of Suffering. and therefore.” Enquiring into the particular nature of Ignorance Buddha discovered that the Tree of Knowledge of Good and Evil had three main branches. Sorrow. he saw that the crux of the whole trouble was Ignorance (Avijjâ). Ignorance is the greatest of all Fetters. which. the Truth about the Cause of Suffering. He fully realized that to admit into his argument the comment of God was to erase all hope of deliverance from the text. Craving. helped his fellows to realize the right path by the most universal of all symbols—the woe of the world. Dukkha. nevertheless. and the Truth about the Path which leads to the Cessation of 126 . which were attained by meditating on the inmost meaning of the Four Noble Truths: “The Truth about Suffering. Passion and the Delusion of Self. into that inscrutable Nibbâna where things in themselves cease to exist and with them the thoughts which go to build them up. the sorrow of mankind. and that these three forms of Ignorance alone could be conquered by right understanding the Three Great Signs or Characteristics of all Existence. and abandoning as dross the stupendous powers he had acquired. leads the Aspirant out of the world of brith and seath. namely: Change. namely: Lobha. Like the Vendântis. and Absence of an Ego— Anikka. “he who sins inadvertently. in his selflessness he stooped down to the level of the lowest of mankind. that insight into the real nature of things. and illumination would take its place. “has the greater demerit. the world of Samsâra.

naturally he besought others to tread it. and therefore. 2.” ii. † It must not be forgotten that in its ultimate interpretation the Âtman is the Ain. and spring up. Up to this point. the whole of the above doctrine might have been extracted from almost any of the Upanishads. this was the path that Gotama had trod. 8. as many of the Upanishads would give one to believe. Buddha attempted to cut off all joy from the world. “The Questions of King Milinda. Though the Vedântist realized that Ignorance (Avidyâ) was the foundation of all Sorrow. but together. substituting in its place an implacable rationalism. and the difference is this. save for the denial of the Ego. But there is a difference.THE TEMPLE OF SOLOMON THE KING Suffering. though they might not ruffle his selfconquered self. which contains as we shall presently see the whole of Canonical Buddhism. Further. are called “nâma eva”—mere name.” But that both are dependent on each other. must perturb the minds of his followers. and that all. mental. possessing the essence of Change. was but illusion or Mâyâ.” the difference between which lies in that “Whatever is gross therein is ‘form:’ ” whatever is subtle. is “name.* Buddha now pointed out that the true path of deliverance was through the Reason (Ruach) and not through the senses (Nephesh). a matter of name and form. little seeing that the sorrows of Earth which his system substituted in place of the joys of Heaven. Now in “The Questions of King Milinda” we find Nâgasena stating that all things but “name and form. however we use this reading as seldom as possible. The Vedântist attempted to attain unity with the Âtman (Kether)† by means of his Emotions (Nephesh) intermingled with his Reason (Ruach). a stern and inflexible morality.” These consist of the above Three Characteristics with the addition of the Noble Eightfold Path. as it is so very vague. not separately. 127 . but the Buddha by means of his Reason (Ruach) alone. * We have seen how in the Chândogya Upanishad that all things. including even the four Vedas.

or a servant—I regard them all alike. When I see he is a noble I make no distinction in his favour. she answered: Whosoever. he received others by an Act of Truth. for a space. O King.” Thus. or a brahman. and which. was highly thought of under the name of an “Act of Truth. though King Sivi gave his eyes to the man who begged them of him. 128 . but which eventually under the Mahâyâna Buddhism of China and Tibet forced itself once again into recognition. When King Asoka asked her by what power she had caused the waters of the Ganges to flow backwards. or Iddhi as the Buddhists call it. 1. Yet nevertheless.THE EQUINOX and produce emotions of an almost equal intensity though perhaps of an opposite character to those of his opponents. by the gift of Siddhi. v.” unless the beautiful story of the courtesan Bindumati be a latter day interpolation. gives me gold—be he a noble. An Act. in the former we get the great doctrine and practice of the Siddhis directly attributable to a mastering of the emotions and then to a use of the same. or a tradesman. those Emotions which had found so rich and fertile a soil in the decaying philosophy of the old Vedânta. the unbending Rationalism of his System prevailed and crushed down th eEmotions of his followers. The statement in the Dhammapada that: “All that we are is the result of what we have thought: it is founded on our thoughts. which is strictly forbidden to the Buddhist. * Dhammapada. But. it is made up of our thoughts:”* is as equally true of the Vedânta as it is of Buddhism. If I know him to be a slave I despise him not. which is explained by the fair courtesan Bindumati as follows. even as early as the writing of “The Questions of King Milinda.

THE TEMPLE OF SOLOMON THE KING Free alike from fawning and from dislike do I do service to him who has bought me. 302. (5) powers of reading the thoughts of others. he would have none of it. now similarly went back to Vedic times and to the wisdom of the old Rishis.” pp. the Buddha. This. anathematizing the Âtman. who many centuries later tore the tawdry vanities from off the back of the prostitute Rome. a separate entity was anathema to him. to accomplish the one object in view.” the Power begot by Concentration and nothing else. See also the story of the Holy Quail in Rhys Davids’ “Buddhist Birth Stories. he. your Majesty. like Luther. This Individualistic Conception Gotama banned. There are six of them: (1) clairvoyance. We have seen at the commencement of this chapter how the Âtman (that Essence beyond Being and Not Being) allegorically fell be crying “It is I. a Spirit. (6) the knowledge of comprehending the finality of the stream of life. in * “The Questions of King Milinda.” and how the great Hypocrisy arose by supposing individual Âtmans for all beings. but in overthrowing the corrupt Vedânta of the latter-day pundits. 1. (2) clairaudience. (3) powers of transformation. (4) powers of remembering past lives.” In truth this is an “Act of Truth. is the basis of the Act of Truth by the force of which I turned the Ganges back. all matters of chance. and setting to work.* In other words. without favour or prejudice. See also “Konx Om Pax. approximating his reformed Church to the communistic brotherhood of Christ. and things which had to incarnate again and again before finally they were swallowed up in the One Âtman of the Beginning.” p. 48. and so finally “to interpret every phenomenon as a particular dealing of God with the soul. fearing the evil associations clinging to a name. 47. 129 . Gotama. a Soul. the Enlightened One. by ignoring all accidents. But. These Iddhis are also called Abhijnyâs. 48.” iv.

. the ultimate raison d’être of the Cosmic Order.” iii.” If I can only get people to start on the upward journey they will very soon cease to care if there is a God or if there is a No-God. the standard of truth and of righteousness.” This of course is “bosh.” Amitâbha. under Mahâyâna-Buddhism. 3. all flatulently. “Amitâbha.THE EQUINOX its place wrote Nibbâna.” so Paul Carus informs us. was the Âtman to be revived in all its old glory under the name of Amitâbha. “is the final norm of wisdom and of morality‡ (sic). Paul Carus is as completely ignorant of Buddhism as he is about the art of nursing babies—he has written on both these subjects and many more. in fact there are almost as many moral writers there as there are immoral readers. is “the light which shines there beyond the heaven behind all things. which so enlightens a man who is aspiring to the Bodhi that he becomes a Buddha.”§ Once logically having crushed out the idea of an individual soul. however. and I refuse to discuss what is not!” cries Buddha. 5.* a passing away in which nothing remains. an end. but if I give them the slightest cause to expect any reward outside cessation of Sorrow. 13. behind each in the highest worlds. “but there is Sorrow and I intend to destroy it. § Chândogya.† Soon. “There is no God. For. a personal God and then an impersonal God had to be set aside and with them the idea of a First Cause or Beginning. iii. or that Source of all Light. as the Âtman. which according to Nâgasena is cessation. inversely according to the amount of morality preached is morality practised in America. † Ibid. ‡ It is curious how. concerning which question Buddha refused to give an answer. that the idea of a Supreme God was the greatest of the dog-faced demons that seduced man from the path. 130 . he well saw. the highest of all. 10. it would set them all * “The Questions of King Milinda. 6. 7. 4.

in no way mystical. . or First Cause. that the end could not be far off. and soon they would be back at the old game of counting their chickens before they were hatched. . for he well saw.THE TEMPLE OF SOLOMON THE KING cackling over the future like hens over a china egg. if they began to speculate on its illusiveness. was most careful in keeping as real a calamity as he could. that if he could only get people to concentrate upon Sorrow and its Causes. This presupposes a code of morals.” and thereby started revolving once again the Sephirothic Wheel of Fortune. . and a bad one a bad one. which when once completed becomes latent and static. and according to how it was accomplished. but what a God. every unfledged rationalist in Pâtaliputta would cry. Conscience. . His business upon Earth was entirely a practical and exoteric one. of both Sorrow and Joy. now look at mine . Sorrow and Joy. But Buddha being a practical physician. and that all was indeed Moha or Mâyâ—both God and No-God. Thus a good action produces a good reaction.” or shall we say “emanations. that if he postulated a God. it was rational not emotional. What then is the Cause of Srrow? and the answer given by Gotama is: Karma or Action. when once again it becomes dynamic. is its resultant effect. furnished by what?* We cannot call it Âtman. He must also have seen. 131 . this happy deliverance would always remain distant. though he knew sorrow to be but a form of thought. what a wicked God yours must be to allowall this sorrow you talk of .” little seeing that sorrow was just the same with the idea of God as without it. but. * Twenty-three centuries later Kant falling over this crux postulated his “twelve categories. catholic and not secret. “Oh.

in theory having postulated that all fowls lay hardboiled eggs.” The Buddhist. “Let us not lose ourselves in vain speculations of profitless subtleties. in spite of their having no freedom of choice between good and evil. where the idealism of the Venânta had failed the realism of Buddhism succeeded. in spite of his having denied the latter. the Blessed One refused to answer any such questions as “Is the universe everlasting?” “Is it not everlasting?” “Has it an end?” ”Has it not an end?” “Is it both ending and unending?” ”It is neither the one nor the other?” And further all such questions as “Are the soul and the body the same thing?” ”Is the soul distinct from the body?” “Does a Tathâgata exist after death?” “Does he not exist after death?” “Does * In spite of the fact that Buddhism urges that “the whole world is under the Law of Causation. As we have seen he could not prop up a fictitious beginning by the supposition of the former. adds. and a Selecting Power.” Just as if it could possibly be done if “all things are fixed. But. let us practice good so that good may result from our actions. according to Nâgasena. 132 .THE EQUINOX or Soul. in place of dishonourable ones. though in truth the Beginning is just as incomprehenisble with or without at Âtman. and a personal Âtman. and he dared not use Nibbâna as such. he had to account for Causality and the transmission of his Good and Evil (Karma) by some means or another. the ideal man is he who can only make omlettes. soon brought the ethical and philosophical arguments of Gotama up against a brick wall (Kan’t “à priori”). “let us surrender self and all selfishness. and as all things are fixed by causation.” it commands its followers to lead pure and noble lives.* This denial of a Universal Âtman.” says the Dhammapada. Now. and so it happened that. which however is strenuously denied by the rigid law of Cause and Effect. However the mental eyes of the vast majority of his followers were not so clear as to pierce far into the darkness of metaphysical philosophy.

The difficulty which now remains is the bridging over of this divided middle. on account of Karma. of one instant of time to the next. 5. this. which itself. God.THE TEMPLE OF SOLOMON THE KING he both exist and not exist after death?” “Do he neither exist nor not exist after death?” . 5. 133 . though he refused to discuss the Beginning. To Gotama there is no unit. however. and. namely the practical difference between the Karma minus Âtman of the Buddhists and the Karma plus Âtman of the later Vedântists? The Brahman’s idea. which.. postulated Nibbâna as the end.‡ Now this brings us to an extraordinary complex question. got frayed into innumerable units or Âtmans. and eventually returning to this primordial Equilibrium. Ain or First Cause. ‡ Ibid. which fact conversely also postulates the Beginning as Nibbâna. at first. not being able to use the familiar idea of Âtman. Âtman. 6. erasing the Âtman. “He does not die until that evil Karma is exhausted. 4. Buddha. and existence per se is Ignorance caused as it were by a bad dream in the head of the undefinable Nibbâna. .”† Gotama had to postulate some vehicle which would transmit the sorrow of one generation to another. was one of complete whole. . Therefore we have all things originating from an x sign. he instead made that of Karma do a double duty. * “The Questions of King Milinda..”* But in spite of their being no soul “in the highest sense.” says Nâgasena. Nibbâna. were born again and again until Karma was used up and the individual Âtman went back to the universal Âtman. iii. 4. as the comment supplanted the text. iii. Because “the Blessed Buddhas lift not up their voice without a reason and without an object. † Ibid. 2.” iv.

the absorption into Brahman. and eventually when all thoughts die the dream passes and Nibbâna wakes.” vol.” In “Buddhism. i. but with their fourth Arûpa-Vimokha. corresponds not with their Nibbâna. Free from time and sleep and dreams. in fact a kind of Spiritual Bastille. for all things in the Universe originated from him. In the infinite illusion of the universe The soul sleeps. it certainly sided rather with Nirvana than Nibbâna. each thought jarring against the next and prolonging the dream. though we see little difference between proceeding from to proceeding to. Nibbâna is Final says the Buddhist. when it comes to a matter of First and Last Causes. when sleep vanished this separateness vanishes with it. but. we read: “To put it another way. As each individual thought dies it enters Nibbâna and ceases to be. when it awakes Then there wakes the Eternal. not because he has explained away Brahman. you say that the Universe came from Brahman. Each man is. when once an individual enters it there is no getting out again. yet in the end Karma would once again exert its sway over him. † Most Buddhists will raise a terrific howl when they read this. Thus we find that Nirvana and Nibbâna are the same† in * Comapre “Mândûkya Upanishad. No. changeless. for it is Niccain. and that at one 134 . if logic is necessaryin so illogical an argument. This is as it should be. 323. things assume their correct proportion and may be equated to a state of bliss or nonSorrow. we nevertheless maintain. or in detail. but because he refuses to discuss him at all. 2. his Sankhâras giving rise to a being according to the nature of his unexhausted Karma.” 1. but Brahman is certainly not this. a thought in an universal brain. as it were. p. is. though for a period incalculable he would endure there. 16. “and he would die as an ArûpabrahmalokaDeva. that in essence Nirvana and Nibbâna are the same. in spite of their statement that the Hindu Nirvana.THE EQUINOX is non-existent. The only reason why the Buddhist does not fall into the snare.* This bad dream seems to be caused by a separateness of Subject and Object which means Sorrow. Further the Buddhist argues that should the Hindu even attain by the exaltation of his selfhood to Arûpa Brahma-loka.

135 . Granted the Hindu Brahman is rationally ridiculous. instead of mooning in the back garden and speculating about it contents. the fire of earth is quenched.THE TEMPLE OF SOLOMON THE KING fact as in etymology. if the Brahman was the All. if Nibbâna will be the All. O Brothers. 15. There no sun shines. from him. . all else borrows its brightness. and find thy centre out. let us cut the Gordian knot by leaving it alone. . nor yonder lightning. the whole world bursts into splendour at his shining. To work! over the garden wall. It is as rational or irrational to ask where “Braham” came from. Where will that desire go to. Again. then what will be the object of this emanation of a Sorrow-filled Universe?” This is all the merest twaddle of a Hyde Park atheist or Christian Evidence preacher. which was the primal germ of mind. if Nibbâna will be the All. its furniture. as it is to ask where “Karma” came from. 5. and the Unchangeable. Then in the end Desire dies in it. and see what is really inside it. . Again. no moon. * Kâthaka Upanishad. and that absorption into either the one or the other may be considered as re-entering that Equilibrium from which we originated. nor glimmering star. . the size of its rooms. a Realm wherein is neither Earth nor Water time naught save the Brahman was. and the Unchangeable. which was the primal germ of Mind. and will be perfect. and as discussion of the same will only create a greater tangle than ever. and was perfect. Both are illusions. who alone shines. then what was the object of this emanation of a Sorrowfilled Universe?” The Vedântist would naturally answer to this: “To put it in another way: you say that the Universe will go to Nibbâna. . . and all the pretty ladies that scandal or rumour supposes that it shelters.and enter the house which so mysteriously stands before us. and that at one time naught save Nibbâna will be. yet nevertheless it is more rational to suppose a continuous chain of Sorrowful universes and states of oblivion than an unaccounted for State of Sorrow and an unaccountable Finality. Then ‘In the beginning Desire arose in it. and with Romeo cry: Can I go forward when my heart is here? Turn back.* And— There exists. dull earth. and set out to become Arahats. The first and the last words have been written on this final absorption by both the Vedântist and theBuddha alike.’ Where did that desire come from. if the Brahman was the All.

That. 136 . Two men standing on the shore of a lake watch the waves rolling landwards. p. neither Sun nor Moon. I declare unto you as neither a Becoming nor yet a Passing-away:—not Life nor Death nor Birth. Therefore he banned Reincarnation and Soul and substituted in their place Transmigration and Karma (Doing) the Sankhârâ or Tendencies that form the character (individuality!) of the individual. 2. Unquestionably the Soulidea must go. i.THE EQUINOX neither Flame nor Air. He saw that though mankind was tired of being ruled by Spirits. surreptitiously perform all the old duties the individual Âtman had carried out. it is to him a mass of water that moves over the surface impelled by the wind. but he could not. No. for a want of the exemption from morality itself. He had abandoned the animism of a low civilization. Unlocalised. † Vol. not Utter Void nor the co-existence of Cognition and Non-cognition is there:—not this World nor Another. To the one who is unversed in science it appears that the was travelling towards him maintains its identity and shape. knows that at each point upon the surface of the lake the particles of water are only rising and then falling in * The Book of Solemn Utterances. Brothers. it is true.* Gotama therefore had to hedge. and further. who has a scientifically trained mind. which gave those who maintained these fictitious qualifications a sure standpoint from which to rail at those who had not. Unchanging and Uncaused:—That is the end of Sorrow. nor the vast Æthyr nor the Infinity of Thought. 293. but in order to account for the Universal law of Causation Karma must remain. Ânanda Metteya in “Buddhism”† explains transmigration in contradistinction to reincarnation as follows. namely ethics. The other. abandon the fetish of a slightly higher civilization. they were only too eager to be ruled by Virtues.

an Ens. its total discharge is prevented. themselves in all their elements ever changing. and. . in the depths of infinity. and is no more a wave forever. through the Æther. But it is not this part of his energy that results in the formation of a new being when he dies. “The Vedântist has seen Substance. and will persist. every thought he thinks is deathless. . abridged. a tremendous complicated representation of all that we have meant by the term John Smith—the record of the thoughts and doings of unnumbered lives. and all his past lives are existing pictured in a definition and characteristic molecular structure. . . till the wave breaks upon Nibbâna’s shore. and the moment of its coming. the Buddhist only Qualities. John Smith. . carrying its meaning through man’s body. . to the second one of force. . 137 . all that locked up energy flames on the universe like a new-born star. So that at the moment of his death all his own life. so that never at any time can more than a fraction of its stored up energy be dissipated. even to the infinitude of space. somewhere. vol. To the first there is a translation of matter. . . then. an enduring principle. nay.THE TEMPLE OF SOLOMON THE KING their place. . * Buddhism. No. but the sumtotal of their Doing passing steadily on.* Ânanda Metteya then in a lengthy and lucid explanation demonstrates how the light of a flame giving off the yellow light of sodium may be absorbed by a layer of sodium vapour. he has been affecting the structure of his own brain. Each cell of the millions of his brain may be likened to a charged leyden-jar. that each particle in turn is passing on its motion to its neighbours. the nerve-paths radiating from it thrill betimes with its discharges. 2. 299. is immortal. When it is functioning normally. all we will ask is— what is the difference between Force and Matter. We may then consider the moment of John Smith’s death. i. p. And then Death comes. in a sense. and if the annihilation of the one does not carry with it the annihilation of the other irrespective of which is first—if either? Ânanda Metteya carries his illustration further still. . During his life he has not alone been setting in vibration the great ocean of the Æther.” We have not space to criticse this. .

Now we are not concerned here with stray children who like the receivers of a wireless telegraph pick up either good or evil messages. To become one with the Prâna or Âtman is to enter Nibbâna. 6. so now shall we find almost identical exercises used to hasten the Aspirant into Nibbâna. name and form are the reality. 3. etc. released from the body of the dead man. and of entering another that body revives. Frater P. There in 1. but it is an interesting fact to learn that at least certain orthodox Buddhists attribute so complex and considerable power to the brain.THE EQUINOX so the Karma. will circle round until it finds the body of a new-born child tuned or syntonized to its particular waves. and as the means which lead to the former consisted of concentration exercises such as Prânâyâma. further he was beginning to feel that the crude Animism employed by many of its expounders scarely tallied with his attainments. The nearer he approached the Âtman the less did it appear to him to resemble what he had been 138 . and in its entirety the totality of Nibbâna? Let us turn to Brihadâranyaka Upanishad. we find a mystical formula which reads Amritam satyena channam.e.” and immediately afterwards this is explained as follows: “The Prâna (i.. This means “The immortal (Brahman) veiled by the (empirical) reality. by these the Prâna is veiled. was by now well acquainted with the Yoga Philosophy. Can it be that we have got back to our old friend the Prâna which in its individual form so closely resembled the individual Karma.” Once again we are back at our starting-point. that by the fact of leaving one body that body perishes. the Âtman) to wit is the immortal.

but soon he discovered that like all other religious systems Buddhism was entangled in a veritable network of words.THE TEMPLE OF SOLOMON THE KING taught to expect. he went a step further than Gotama.. philosophy. halos. and hovering angels. learning. and said: “Why bother about Sorrow at all. Buddha. and that Nibbâna the Non-existent is little removed.’ as Mr. Realizing this. under the gentle guidance of Ânanda Metteta. on his return to consciousness. from the Christian heaven with its harps. Indeed its translation into worldly comments was a matter of experience. if at all. P. Thus Yahweh as a clay phallus in a band-box was s much a reality to the Jews of Genesis as Brahman in Brahma-loka was to the Aryas of Vedic India. into the first he threw science. and for underpaid curates to chatter about. matters for police regulation. And the reason is. Besant. and matters that have nothing to do with true progress. and describe what is beyond description in the language of his country. and all things built of words—the toys of life. Mrs. at once attributes his attainment to his particular business partner—Christ. that the vision of Moses when he beheld God as a burning bush is similar to the vision of the fire-flashing Courser of the Chaldean Oracles. etc. so it came about that he discovered that the Great Attainment per se was identical in all systems irrespective of the symbol man sought it under. etc. at first found the outward simplicity most refreshing.. and into 139 . Rhys Davids would so poetically put it. and attemts to rationalize about the suprarational. but matters of the Kindergarten and not of the Temple..” He then divided life into two compartments. that the man who does attain to any of these states. or about Transmigration? for these are not ‘wrong viewyness.

Thus it came about that the study of Buddhism caused Frater P. not in reforming the so-called fallen. The more rational he became. who in the temple of Adonai. the less he reasoned outwardly. “If one man conquer in battle a thousand times a thousand men: and another conquer but himself. and induced him. and not on Faith. which at best could but indicate the way. Salvation rests on Work. It (the Dharma) is to be attained to by the wise. 140 . Change and Equilibrium. one with each and all. “Do as [sic] thou wilt!” Not only is Animism absurd. X.THE EQUINOX the second The Invocations of Adonai—the work of attainment. and by the fire side in my study—Mr. all things and no-things are absurd save “I. and the more he became endowed with the Spirit of the Buddha in place of the vapourings of Buddhism. Good and Evil.”* This is the whole of Buddhism. For. Then he took another step forward. am beyond all these. to rely on Work and Work alone and not on philosophizing. as it is of any and all systems of self-control. but so also is the Non-Ego. not only is Reincarnation absurd. to abandon the tinsel of the Vedânta as well as its own cherished baubles. v. not only is the Ego absurd. not only is Karma absurd. * Dhammapada.” who am Soul and Body. not the Scriptures. but in conquering oneself. each one for himself. but so also is Morality. more than ever. Sorrow and Joy. but so also is Transmigration.—he is the greatest of conquerors. the more he saw that personal endeavour was the key. but so also is Nibbâna. moralizing and rationalizing. 103.

Frater P.THE TEMPLE OF SOLOMON THE KING Strenuousness is the Immortal Path—sloth is the way of death.—the slothful are already as the dead.* Impermanent are the Tendencies—therefore do ye deliver yourselves by Strenuousness. 141 . now saw more clearly than ever that this last charge of the Buddha was the one supremely important thing that he ever said. v. 21. The Strenuous live always. *Dhammapada.

He who is established therein knows things as they really are. thus we get Good Conduct (Sîlam).”* Just as Yama. .THE NOBLE EIGHTFOLD PATH In place of producing a dissolution of the individual Âtman in the universal Âtman. † Ibid. is classed Tranquilization (Sampasâdaba) and * “The Questions of King Milinda. all of which rather than being separate states are but qualities of the one state of Meditation at various stages in that state of Samâdhi which Nâgasena calls “the leader” . Further Nâgasena says “Cultivate in yourselves O Bhikkus. whilst the good qualities seem to be the united action of these two. the habit of meditation. Niyama. then incline to it. “All good qualities have meditation as their chief. Prânâyâma. 1. Perseverance (Viriyam). are as so many slopes up the side of the mountain of meditation. lead up towards it. the method of Buddha produced a submersion of Karma in the bournless ocean of Nibbâna. 142 . 7. 13. In Chapter I of Book II of “The Questions of King Milinda” Nâgasena lays down that he who escapes rebirth does so through Wisdom (Paññâ) and Reasoning (Yonisomanasikâra) and by other “Good Qualities. Mindfulness (Sati) and Meditation (Samâdhi).” The Reason grasps the object and Wisdom cuts if off. Faith (Saddhâ).” ii. . Dhâranâ and Dhyâna are of Samâdhi..”† Under Faith. 13. Pratyâhâra. 9.

The four modes of Self-Concentration (Samâdhi). The Path.‡ The first is: I. Under Good Conduct. article “Science and Buddhism. readiness of memory. The four Stages of Ecstasy (Ghâna). (Satipatthâna). It would be a waste of time to compare the above states with the states of the Hindu Yoga.THE TEMPLE OF SOLOMON THE KING Aspiration (Sampakkhandana).* The eight states of Intense contemplation (Samâpatti). † The Sutta of the Foundation of the Kingdom of Truth. the rendering of Support—tension (Paggaha). or enumerate other similarities which exist by the score. which contains the very essence of Gotama’s teaching. which leads to Peace of Mind.. An orthodox Buddhist acocunt is to be found in “The Sword of Song” by A. and that is The Noble Eightfold Path. Under Mindfulness. O Monks. not unaware that the flatulent Buddhists of to-day will eructate their cacodylic protests. Right Comprehension is the first practical step in carrying * It will be noticed that this is the third sense in which this hard-working word is employed. Right Comprehension or Right Views. but one point we must not overlook. The seven Conditions of Arahatship (Bogghangâ). ‡ [We respect the following noble attempt to rewrite Buddhism in the Universal Cipher. by the Tathâgata attained:—a Path which makes for Insight and gives Understanding. as he said: There is a Middle Path. the Two Extremes avoiding.”—ED. to the Great Awakening. to Nibbâna!† Let us now examine these eight truths. Under Perseverance. The four kinds of Right Exertion (Sammappadhâna). The eight forms of spiritual Emancipation (Vimokhâ).] 143 . to the Higher Wisdom. Crowley. Repetition (Apilâpana) and “keeping up” (Upaganhana). the whole fo the Royal Road from Aspirant to Arahat—The five Moral Powers (Indriyabalâin).

Having attained to mastery over Right Comprehension the aspirant beings to see things not as they are but in their right proportions. that is in the understanding of the Three Characteristics—the three fundamental principles of Buddhism. (1) The Aspriant contemplates the ills of life. and by which they have become obscured. The attainment of Right Views is arrived at in three successive steps. assertions. namely Change. His views become balanced. Besides representing Malkuth. which are as unfertile as the elements are when uncombined. not only must the Nephesch be conquered. and. and he perceives that behind the changing and conflicting opinions of men there are 144 . he enters Tiphareth. Yesod. by applying to them what we have termed eslewhere the Pyrronhic Serpent of Selection. until the illumination of the Second Noble Truth of the Eightfold Path shatter the step of Right Views which the Aspirant is standing upon just as the fire of God consumed the Elemental Pyramid—the Tower of the Taro. all doubts. but also the lower states of the Ruach.THE EQUINOX out the Four Noble Truths. Hod and Netzach. all dogmas. that is to say all crude and unskilful views. During this stage a series of humiliations must be undergone. the state of Right Views carrying with its attainment a transcendency over all wrong views. the Four Noble Truths (viewed in an elementary manner) represent the four lower Sephiroth—Malkuth. (2) he meditaetas upon them. (3) by strenuous will power he commences to strip the mind of the Cause of Sorrow. the Solar Plexus. “He sees naked facts behind the garments of hypotheses in which men have clothed them.

“The permanent principle behind the conflicting opinions.THE TEMPLE OF SOLOMON THE KING permanent principles which constitute the eternal Reality in the Cosmic Order.” vol..” by James Allen. turning his whole life into * “The Noble Eightfold Path. Right Speech is a furthering of Right Aspirations. p. and eventually to that Peace which passeth Understanding. even of men’s mnds. II. 145 . A most illuminating essay on this difficult subject. † The same as the “inflamed by prayer” of Abramelin. untroubled.† reach to the peace beyond. Right Resolutions or Right Aspirations. Having perceived the changing nature of all things. but outwardly and inwardly lives up to His holy conversation. and serene. he aspires to the attainment of a perfect knowledge of that which is beyond change and sorrow. Right Speech. i.” Once Right Comprehension has been attained to. in “Buddhism.‡ At this stage the Bodhi Satva of Work commences to revolve within the heart of the aspirant and to break up the harmony of the elements only to attune his aspirations for a time to a discord nobler than all harmony. and resolves that he will. ‡ Ibid. 2. 213. his mind become steadfast. to where his heart may find rest. 213. It consists of a discipline wherein a man not only converses with his Holy Guardian Angel. and having acquired that gloriifed vision by which he can distinguish between the permanent and the impermanent.* In Tiphareth the aspirant attains to no less a state than that of conversation with his Holy Guardian Angel. he has discovered a Master who will never desert him until he become one with him. No. his Jechidah. p. III. be strenuous effort.

in essence. In detail the differences between Buddhism and the Yoga are verbal. Up to this stage man has been but a disciple to his Holy Guardian Angel. The canonical Buddhists howesver strenuously deny the value of these magical powers. Having become obedient to his Holy Guardian Angel (the aspirant’s Spritual Guru) or to the Universal Law as the Buddhist prefers to call it. and in the flesh becomes a flame-shod Adept whose white feet are not soiled by the dust and mud of earth. in fact his actions have become a Temple wherein he can at will 146 . but now he grows to be his equal. Self is now put aside from action as well as from speech. He has gained perfect control over his body and his mind. and not only are his speech and actions right. and like the Caduceus of Hermes it is formed of two twining snakes. which brings with it supernormal or magical powers. man. IV.THE EQUINOX one stupendous magical exercise to enter that Silence which is beyond all thought. and the striver only progresses by a stupendous courage and endurance. Right Livelihood. that wand which conquers and subdues. V. and replenishes the worlds. fructifies. and love is the wand of the Magician. vivifies. the attainment of the state of “stainless deeds. Right Acts or Right Conduct. at this stage. man naturally enters the stage of Right Conduct.” to the great love wherein he must now enshrine all things. becomes the lover of the World. and attribute the purification of the striver. Iddhis or Siddhis. but his very life is right.

wise and * The two serpents and central rod of the Caduceus are in Yoga represented by the Ida.* . he may administer to himself the holy sacrement of God in Truth and in Right. as wings life a bird from the fields of earth. work terrible and Titanic. . he has become accomplished in the knowledge of Truth. and just as the dew of the moon within the Sahasâra Chakkra falling upon the two-petalled Ajna-lotus causes the leaves to open out. open and displaying the solar disk. he understands the perfect life. wise. so now does this celestial light lift him out and beyond the world. Up to this stage progress has meantWork. . to the Ajnalotus. or friend. He has become a priest unto himself his own Guardian. Man is now Master of Virtue and Vice and no longer their slave. Qabalistically the aspirant enters Daäth. encompassing him. Right Effort. VI. The LVX has descended upon him. He perceives the working of the inner Law of things. Pingala and Sushumnâ. servant. extending to his right hand and to his left like the wings of the Solar Globe which shut out from the ruby ball the twin serpents which twine beneath it. being a doer of Holiness. hae has become Exempt from the shackles of Earth. one step more he enters the Sanctuary of God and becomes one with the Brotherhood of Light. to the Sahasâra Chakkra. 147 . one great striving after union which roughly may be compared to the five methods of Yoga. And being loving. From this fifth stage work gives place to knowledge. he is a knower of Holiness.THE TEMPLE OF SOLOMON THE KING withdraw himself to pray. Having purified himself. He is the Supreme Man. The wings closed. having practiced Truth. and is loving. enemy. enlightened.

he does everything with a wise purpose. in their yearning and striving are by nature as unbalanced as Hod and Netzach which are represented by Fire and Water and by Mercury and Venus respectively. and does everything with calm directness of purpose. He is nothing. He is one with Nibbâna. Then comes the fifth stage of poise—Right Livelihood. accomplishes everything upon which he sets his mind. Âtman vanished. and what he will accomplish. † Another and perhaps more comprehensive way of attributing the Noble Eightfold Path to the Tree of Life is as follows: The first and second steps— Right Comprehension and Right Resolution. He is here. he is future. may from their purging nature fiftly be compared to Yama and Niyama and also the the Earthy and Lunar natures of Malkuth and Yesod. this is 148 . Then Reality vanishes. So filled with Understanding is he now that he becomes. Right Meditation. The third and fourth—Right Speech and Right Action. in the full knowledge of what he is doing. nothing remains uncomprehended. God vanishes. He is everything. Right Thought. he is present. The glass vanishes and with it the reflection. He IS. He is past. he is there.* VII. he sees HIMSELF as one who gazes in a mirror. he has attained to the Great Deliverance. He who has reached it. 216. Truth vanishes. VIII.THE EQUINOX enlightened. and perfect tranquility of mind is maintained under all circumstances. and with penetrating intelligence. the illusion of Mara or of Mâyâ. or the Right State of a Peaceful Mind. This is the stage of Masterly Power in which effort is freed from strife anderror. the actual mind of the Universe. He is Reality! He is Truth! He is Âtman! He is God.† * Ibid. He is nowhere. he IS NOT. as it were. p.. He is blessed. He himself vanishes. He wastes no drachm of energy. he comes face to face with his goal.

Here are then three men who have worked both severally and collectively. Crowley. [Compare with the essay “Science and Buddhism” in the “Sword of Song” by A. And then finally comes the eighth stage—Right Meditation. who yet apparently hold irreconcilable views as to what Buddhism is. which may be compared as the Three Supernals or the Sahasâra Chakkra. again a summary of the three stages below it.THE TEMPLE OF SOLOMON THE KING also a stage of exemption from worldly motion. The sixth and seventh stages—Right Effort and Right Thought. What better proof is needed of the fact that all intellectual study ultimates in mental chaos?] 149 . and the writings of Ânanda Metteya. are stages of “definitely directed power” closely related to Geburah and Chesed—Mars and Jupiter. and a stage which brings all below it to a finality which may be compared to Tiphareth in its Solar Aspect or to the Manipura Chakkra.

Things Unlawful to write of. on joy. on love. on Seb beneath Nuit. Karunâ-Bhâvanâ. § Frater I. who was now studying Buddhism with the view of becoming a Buddhist monk. ‡ Old native name for Ceylon. the Purusha beyond Ishwara: He taketh up the Pen of the Ready Writer. 9. Sakti. On the 6th of August P. The experiment was as follows: P. sat and meditated for five minutes on a white Tau (T) during which Mâitrânanda spoke six times with the object of * No rough working is given in this volume. or rather continued his meditation practices: for we find him trying with Mâitrânanda the result of speech as a disturbing factor in Dhâranâ (meditation). Metta-Bhâvanâ.A. xxiii. Muditâ-Bhâvanâ. and of Conjurations.§ Wherefore.’s Eastern name. and Upekshâ-Bhâvanâ. 150 . wherefore they are not here written. to record those Mysterious Happenings which came unto Him in His search for Himself. Deir.A. There are five principal meditations. on impunity. On this very day he commenced. in her aspect as the patroness of Meditation. Kali. the Devotee of the Most Excellent Bhâvani. Asubha-Bhâvanâ. † The goddess Isis. O Bhâvani. And the beginning is of Spells. it is only a compendium of Results. and on the following day he went to see his old friend Frater I. on pity. afterwards changed to Ânanda Metteya. But see 777.† the Wanderer in the Samsâra Câkkra. the Insect that crawls on Earth. and of Evocations of the Evil Ones. col. dangerous even to think of. etc. p. landed in Colombo. on serenity. But he beginneth with his sojourning in the Isle of Lanka:‡ the time of his dwelling with Mâitrânanda Swâmi. whose Bliss is non-existence.THE WRITINGS OF TRUTH* The seeker after Wisdom. bring Thou all unto the Proper End! To Thee be Glory—OM.

‡ 11th. that he wills to remain in his meditation uninterrupted.) 10th. (Ajna Chakkra. Ten minutes A’sana and breathing exercise.e. has to repeat what the speaker said. At the end of the experiment P.. 10 minutes by hearing. A day of revelation of Arcana.000 in half an hour. without conscious volition. The speaker says something with a view to break the meditation of the meditator. 151 . nevertheless. roughly. was able to repeat all Mâitrânanda had said except the last remark. 86 seconds for 50 repetitions. † The Thunderbolt: see Illustration in THE EQUINOX. This experiment. are drawn up and behold the third eye. The result on the first occasion was a bad break. third to sixth. * Any who have undergone this test will readily understand how severe it is. differs very slightly. Latter unexpectedly trying. vol. Repeating “Namo Shivaya Namaha Aum. from those moments in which whilst absorbed in some work.’s meditation. i.* August 9th. we hear a clock strike. about 1. no breaks occurred. second.† I found the eyes. Meanwhile the meditator must so strengthen his will. which when the will is very strong may not even be heard as a sound. though his mind has never wandered in contemplating the object meditated upon. i. let alone as a coherent sentence. if at all. no longer uttering the Mantra. except that it is carried out by an act of will.e.” I found that with Rechaka the voice sounds as if from the Confines of the Universe: but with the Puraka as if from the third eye. I. but meanwhile the thinking faculty without in any way breaking the meditation has to receive the message of the speaker and deliver it unimpaired to the meditator directly the meditation is at an end. I practised this Mantra for thirty minutes: 10 minutes aloud. Whilst doing this in the Saivite Â’sana. 10 minutes in silence. Recited the Mantra for about 1½ hour while painting a talisman.THE TEMPLE OF SOLOMON THE KING seeing if it would interrupt P. and yet in the end. Practised Mental Muttering of the Mantra: “Namo Shivaya Namaha Aum. he. The will has to keep the thinking faculty of the meditator from interrupting the meditation. Also practised Mental Muttering whilst in Â’sana. No. but listening to the Mystic Voice of the Universe saying it. ‡ I.” which takes. two bad breaks. and only realize that the clock has struck a certain hour some considerable time after the event.

” 13th. “They are in all of ten sorts. buzzing sound. But with Puraka is a still small Voice. the mouth and the eyes: then a clear sound is heard distinctly in the Sushumnâ (which has been purified by Prânâyâma). These sounds are known as the Voice of the Nada. Concerning which Mâitrânanda said to me: “Listen not to that Great and terrible Voice: but penetrate and hear the subtle soul thereof.)† Half an hour. as already mentioned. When the sound begins to be heard in the Shunya (Âkâsa). of waves. 91.N. 152 . Parichaya and Nishpatti.S. § Ibid. Mantra (N. Ears begin to sing at about the twentieth minute. Towards the end I heard a soft sound as of a silver tube being struck very gently with a soft mallet. is free from all diseases and his heart is filled (with Prâna). p. According to the Hatha Yoga Pradipika these sounds proceed from the Sushumnâ.§ * These mystic sounds heard by the Yogi are supposed to proceed from the Anahata Chakkra.” p. etc. are the mystical inner sounds which proceed from the Anahata Chakkra. of falling rain. the nose. and are a sure sign that progress is being made. August 12th. sound of the lute. In the first (Arambhâvasthâ) that is when the Anahata Chakkra is pierced by Prânâyâma various sweet tinkling sounds arise from the Âkâsa of the heart.” Close the ears.‡ The “Pradipika” further states that in all Yogi practices there are four stages/ Arambha. the Yogi possessed of a body resplendent and giving out sweet odour. of thunder. Ghata. 92. so tremendous and terrible is the Voice of the Universe.. ‡ “Hath Yoga Pradipika. The description here is of the Shanmukhi Murdra. Prânâyâma: Five cycles 5 minutes 15 seconds.THE EQUINOX It was on this day I got a broken-bell-sound* in my head when not doing anything particular. † Short for Namo Shivaya Namaha Aum. One fears to do Rechaka. of bells.A. They. Â’sana and Breathing 10 minutes.

THE TEMPLE OF SOLOMON THE KING In the second stage (Ghatâvasthâ) the Prâna becomes one with the Nada in the Vishuddhi Chakkra and make a sound like that of a kettledrum. being free from fear. 153 . he hears the sounds of the ringing bells. Then the fourth state (Nishpatti) sets in: wherein are heard the sounds of the flute and Vînâ (a stringed instrument).† the destroyer of the darkness of the world.” p. Blavatsky in “The Voice of the Silence” classifies these sounds under seven distinct heads. The Prâna. In the Shiva Sanhita we read: 27. and is absorbed in this sound. then of a harp. he gets absorption. v. p. 93. The first sound is like the hum of the honey-intoxicated bee. having forced the Rudra Granthi existing in the Ajna Chakkra goes to the seat of Ishwara. he forgets all external things.‡ H. * “Hatha Yoga Pradipika. The first is like the nightingale’s sweet voice chanting a song of parting to its mate. then sounds like roars of thunder.” chap. When the mind of the Yogi is exceedingly engaged in this sound. ‡ “Shiva Sanhita. This is all most beautifully described in the various Shastras. awakening the twinkling stars. In the third stage (Parichayâvastha) a sound like a drum is heard in the Ajna Chakkra. † Chiefly by the Yoga of Nâda-Laya. by the gradual practice of Yoga. When one fixes his full attention on this sound. this is a sign that Bramhânanda is about to follow. and enters the Silence.* At this stage the Prâna goes to the Bramharandhra. next that of a flute. Having overcome the blissful state arising from hearing the sounds the Yogi begins to experience a greater bliss from the increasing realization of the Âtman. 42. P. 28. O my beloved. after this. a Dhyâna. The second comes as the sound of a silver cymbal of the Dhyânis.

the bell and the horn. † “Hath Yoga Pradipika. it attains a state of extreme concentration and remains quiet as a bird that has lost its wings. and Zarzara (a sort of drum cymbal). but should never allow his attention to wander to other extraneous objects. For some of these sounds also see Brahmavidyâ. The fifth like sound of bamboo-flute shrills in thine ear. like a serpent. having become unconsious. Such as: When the mind. divested of its flighty nature. on hearing the musical sounds. 154 . Even when the loud sounds of the clouds and the kettledrum are heard. kills the deer. the conch. It changes next into a trumpet-blast. the clouds. It. the flutes. in the middle they resemble those arising from the Mardala. the vînâ. 96. does not run away. Dhyânabindu. concerning them Swâtmârâm Swâmi writes: In the beginning. the sounds resemble those of the ocean. * “The Voice of the Silence. 24. like a hunter. The mind. He may change his attention from the lull to the subtle sounds. They die. And this is followed by the chant of vînâ. is bound by the cords of the Nâda.” iv. the kettledrum. and then are heard no more. Nâda is like a snare for catching a deer.* The Hatha Yoga Pradipika is a great deal more exact in its description of these sounds than the famous Theosophist. and the Hamsa Upanishad.” pp. the mind. i. Thus are heard the various sounds from the middle of the body. The mind fixes itself upon the Nâda to which it is first attracted until it becomes one with it.† Many other passages occur in this little text book on Yoga dealing with these mystical sounds some of them of a combined beauty and wisdom which is hard to rival. The last vibrates like the dull rumbling of a thunder-cloud. 25. and the bees. he should try to fix his attention on the subtler sounds.e. 18. In the end they resemble those of the thinkling bells. 13.THE EQUINOX The next is as the plaint melodious of the ocean-sprite imprisoned in its shell. 4. The seventh swallows all the other sounds.

155 . So the mind concentrated upon the Nâda gets absorbed with it. but P. as if a line had been stretched between them. lv. is attracted by the sound of bells. The nose grows very filmy and the rest of the field of vision loses its uprightness and is continually sliding into itself across itself. (4) bright eyes. (2) a sweet voice. When the Antahkarana. This becomes easier. (5) hearing constantly the Nada. in which my body-seat fits exactly into a square of about 18 inches forming the letter Aleph. like a deer. Also. A most annoying phenomenon. As I stopped I heard a piano very distant. 15th. (3) a calm appearance. Concentrated on point of base of brain. ‡ “Hatha Yoga Pradipika. 19th. that burns a piece of wood.‡ August. On the 17th August P. 97-100. so that he might excape the turmoil of a seaport and to discover a suitable and secluded spot for a magical retirement. Mental muttering of Aum Shivayavashi. The Soundless is called Parabramha or Paramâtma.A. and Mâitrânanda left Colombo and journeyed to Kandy.” pp. 15 minutes. [To find this imagine cross-wires drawn between (a) ear to ear. and remains immovable. 24. The intense attention requisite to try to catch the subtle sounds of the Universe when in Rechaka prevents Mantra. p.THE TEMPLE OF SOLOMON THE KING The fire. 5 minutes. At the 28th minute got faint sounds like a musical box worked by a mallet on metal bars.N. a skilful archer can kill it. col. Swami Mâitrânanda more particularly for his health. dies. Nadi-Yama§ 10 minutes in the Saivit eposture. without Khumbaka or holding the breath. By the five signs my Nadi are now purified. as my mental muttering is not yet absolutely perfect. as soon as the wood is burnt out.. Nadi-Yama. † See 777. 17.S. ƒƒ He whose Nadi are pure has (1) a clear complexion. Amritabindu Upanishad.). Bought a meditation-mat and also a bronze Buddha.* The conception of Akâsa† (the generator of sound) exists. Whatever is heard of the nature of sound is only Shakti. which he had now made up his mind to perform. Eyes on tip of nose. * Mental or bodily attributes. as long as the sound is heard.ƒƒ But this appears to me as unlikely. etc. § Nadi-Yama or Control of the nerve-channels by regular breathing. 14th. Mantra (N.

29th. meditating on Buddha. p.m.0 p.m.42 a.m.m.15-4.m.29 a. p.† The voice of Nada was like a far-off solemn song. 12.m.m. Thoughts hopelessly wandering Dhâranâ on Buddha with “Aum Mani Padme Hum. * The same as Nadi-Yama. dropping “Mani Padme Hum.m. I do not know how long this lasted I woke meditating Anahata. Â’sana very painful. a.m. Suddhi. a.m.m. princiaplly at the spot concentrated on.” and then was more like thunder without harmonics. 156 .45 p.* Very painful and jerky. When meditating on my bronze Buddha I obp. 12. it became “Aum” only.m a. This vow I took ceremonially. See diagram.40-7.” 10. 8. I passed a bad night.m.m. much better meditation.” The latter sounds like the flight of a great bird in windy weather.50 Began Mental Muttering of “Aum Mani Padme Hum” a. Â’sana much pain on moving. 5.m.” A 9.12-12. a. This developed into Pratyâhâric Dhâranâ.7 Suddhi. This signifies an induction current of 4. especially Rechaka. on “Aum Mani Padme Hum. I hereby formulate unto myself a Vow of Silence for a period of at least three days.] The result was that I felt a throbbing in my head. 11.55 Suddhi.m. tained a great standing self-luminous but rayless Buddha. Meditation on “Aum Mani Padme Hum. also by meditations of the Buddha and “Aum Mani Padme Hum. August. † Anahata Lotus. Did Dhâranâ on Anahata.20 Suddhi. 7. 30th. loss of Ego and a vision of mysterious power.m. p.m.m.45-12. loss of all objects mental and physical.” and sleep. Dhâranâ on Anahata with “Aum Mani Padme Hum.45-10. mystic ganglion in the heart. My time to be occupied by Nadi-Yami and Â’sana. a. (b) from above the bridge of my nose horizontally backwards. and in the morning my will and control of thought seemed shortened.40-12.15 Suddhi. 28th.45-9. p.50-6.THE EQUINOX and from the centre of this line to the top of the skull. p. a. a. Result was better. I felt a spiral force whirring around the top of my spine.” The vow to begin from Midnight.15-1. a. but goes off whilst meditating a.3-10. 11.m.15 Suddhi.

1 minute 25 seconds.m.) 9.m. p. 6. 11.m.34-10. ditto on Anahata causes it.m.0 August. This phenomenon marks a stage in attainment.m. † In practising Prânâyâma.m. Extreme excitement of Chitta. 3rd. Exactly like a difficult stool. p. a.35 Suddhi with Kumbhaka. 2nd.4 p. a. all the muscles going suddenly rigid.* Tendency to become strained and a.5-12.15-6. p.m.24-10. 6.40 Suddhi. or Automatic holding in of the breath. Sunset. This is called Sukshama-Kumbhaka. a. a. 31st. This signifies an induction current of Prâna.m. 6. only the direction of force is upwards— very fatiguing.m. I felt the pump action of the blood very plainly and also experienced SukshamKumbhaka. Ida stopped up.m. without the will of the Yogi. sleep impossible. (Ajna.15-9. September. rigid. 12. 12. Suddhi. a.m. Change of Nâda-note to a dull sound. Â’sana is evidently a question of training. a.m.0 Suddhi. p.10-6.THE TEMPLE OF SOLOMON THE KING the top of my spine. 10. Pain (or concentration of Prâna) in the back of head.m.m. Test Kumbhaka 85 seconds. noon. p. “Sweet as a singing rain of silver dew” is the Voice of Nâda.m. Suddhi.30-12.30-1. 9. 45 and 55 seconds.40 a. Suddhi. Suddhi. Repeated waking with nightmare. level with eyes. * Dhâranâ on Ajna prevents sleep.† the subtle involuntary Kumbhaka.m. but did not go to sleep. p. the breath may get convulsively withheld. Concentration on Anahata. 157 . Test Kumbhaka.28 Suddhi.m.10-6. One minute thirty-five seconds for a cycle. Suddhi in the jungle. Concentrating on Anahata gives sleepiness at once.45 p. a. At one point there were two or three distinct shart throbs in the third eye. quite unconsciously.55 Dhâranâ on Ajna. with internal Kumbhaka.

But it is possible that. I had my eyes turned up to the third eye.25-6. Dhâranâ on the Shiva Pantacle given me by Mâitrânanda Swami.m. 20 for 30 minutes.m. 6th. p. One cycle of four minutes of 10. 20 = one cycle of 7 minutes) with intervals of 3 minutes after each cycle. (3) The noise of a distant Siren. 30. The counting got mixed and things seemed to tend to get buzzy and obscure.m. This grew stronger on closing ears.50 a. Prânâyâma. * A Mantra. 5.20-9.52 p. 9. (For a short time I distinctly saw the head of a nun in the centre of the Chakkra. (3) jumping about like a frog. Vivekânanda says: “vibration of body” is the second stage of Prânâyâma. 10. but put it down to weakness. p. (4) levitation.m.† The Â’sana gave no pain till I moved.15-12.m. (2) The tramp of armed men. mentally muttering “Aum Shivaya Vashi. Twelve cycles of 5. that this was at least a step towards it.THE EQUINOX Heard the following sounds: (1) A noise as of blood filtering through. Shi = Peace. Dhâranâ on tip of nose for five minutes. Va = Power.”* Nothing particular occurred. a. This grew more distant on closing ears. Two cycles of 5.m.e. never experienced this last result. 9.m. a. 20 for 31 minutes without any breaks.10. 5. if there was an actual loss of weight. 10.50 a. 30 for 6 minutes. Prânâyâma. Heard a voice saying: “And if you’re passing. Prânâyâma.m.” † The four characteristic results of Prânâyâma are (1) perspiration.20.m. Three cycles of 7 minutes (i.) Fifty-two Suddi-Kumbhakas or Prânâyâmas. a. It means “Thy peace by power increasing In me by power to peace. P. 15. 5.10-6. I get this. (2) rigidity. though (were I not fixed in the knowledge of the vanity of physiological tests ) I should judge my weight had diminished.40 a. 20.26 p. 12. won’t you?” Concentration on any organ seems to make it very sensitive—a fleck of down lighting on my nose made me jump. 6. 10.m. 10. 158 . Found it difficult to follow clearly the second-hand of a watch. September 5th.25-9.

m. 20. Very complex phenomena occur. 20. 20. 30. 159 . (Shri Mâitrânanda say this is very good. a. covering face with a sheet of thick white paper. 8th. Prânâyâma. disproves my nose.10-6. 7. Dhâranâ on nose. p. 10.m. 10. a.m. annihilates and expunges my nose. Six minutes more at 10. Ditto. not mine but Shri Mâitrânanda’s.10-11. a. Dhâranâ p. 6th. The 11.* Dhâranâ on tip of nose.5 a. and five minutes of 10.m.m.50 Prânâyâma 7 minutes 5. But this production of two noses seems to be the falling back of the eyes to the parallel.m. 7.m. I said to myself: “What is this hot breath from?” I was forced to think before I could answer “my nose. 30. I obtained a clear understanding p. altar.” Then I pinched myself and remembered at once. 20.25-11.m. 10. 11.45-10.e.45-11.m.m.m. Dhâranâ as before on my nose. a. There are two noses all the time.m.55 Heard astral bell. on nose 9 minutes 50 seconds. † Wand.0-7. 6 minutes 10. 11. Therefore the “Dhâranâtion” of my nose dividualizes Me and My Nose. abolishes. Dhâranâ.0 p. i. I understand one Buddhist constipation now. delusion is that you think your right eye is seeing your left nose! 6.m. 5.34 Mentally muttering “Namo Shivaya Namah Aum” I did p. Prânâyâma.: and (b) 11.37 a.m. and means I approach “neighbourhood-concentration”).7 a. my mind having become a perfect blank. 20.m. p. 7th. etc. 20. 5.20-10. * We do not know what this means unless the note of Shri Mâitrânanda’s bell was different from that of Frater P. affects my nose. Dhâranâ. I actually lost the nose on one occasion.51 a. An hour later whilst breathing on my arm as I was asleep.m. Everything vanishes. a. p. 30.34 Dhâranâ on end of Verendum. Tried external Kumbhaka with poorest of results. and could not think what I wished to find or where to find it.† p.13 a. after my nose had vanished.m.’s. 10. 10. but again breathing the same thing happened again. of the unreality of that nose. 7.15-7. for: I was (a) conscious of external things seen behind. p. Forty minutes in the Â’sana.m.THE TEMPLE OF SOLOMON THE KING September.m.0-11. This persists.

and the time much surprised me. Dhâranâ on nose 22 minutes. 10th. Looking at the light at the top of my head.34 Prânâyâma.20 a. 20. I did not know I had been asleep. The was was very good and regular. Forgot that I had been doing Dhâranâ. 20. 30.50 p.m. 20.* Prânâyâma.m. the petals bend down and out: thus is the Winged-Globe of Egypt formed. etc. These petals are the same as the horns of Pan which open out as the God descends. 20.m.m.m. 4 minutes 10.50-10. During this I heard a Siren-cooing Nâda. These two consciousnesses being simultaneous.m. or Kundalini arises thither. During this Prânâyâma I heard the Astral Bell twice or thrice. I awoke. . long and homogeneous. 20. and that these petals are of the Ajna Chakkra. 30.10-2. Perspiration which has been almost suppressed of late has reappeared to excess. 30.m.5 Prânâyâma. 25. 11. 10. Late 6.: and (b) conscious that I was not conscious of these things. 10. Mâitrânanda told me that this result was very good.m. its shape was that of an ordinary cone of flame.m. a.15-6. p. This seems absurd and inexplicable. 6 minutes 10. Seven minutes 5. 30. i. 9. 20. It was of a misty blue colour. p. and 10 minutes a.23 a. Dhâranâ on nose thirteen minutes. p.38 p. Dhâranâ. The one dominant thought in my brain was: “That is it. but I felt quite pleased and a conviction that my thoughts had been very important.m. .. 160 . 30. a. 10.50-12. yet I know it. 2. 9. Ten minutes 5. 20. a. . Prânâyâma. it is noted in Buddhist Psychology. Recovered saying: “and not take the first step on Virtue’s giddy road.12-6.THE EQUINOX seen behind.” * When Gods are near.m. 10. p. its texture was that of fine hair. Fourteen minutes 5.15-9.m. 20. 10. 1. Prânâyâma. it sounded very audible and continuous. after my nose had vanished. p. 30. Prânâyâma. Dhâranâ on nose.12-7. 10.34 p. Ida stopped up. Become quite unconscious.m.m. September 9th.” with the idea that this had some reference to the instruction to begin Suddhi with Ida. 25. Prânâyâma 8 minutes.e.m. 10. altar. lying on left side.45 p. This being unusual. 6. 7. but loudest during Rechaka. Seven minutes 5. Four minutes and 6 minutes 10. At intervals it dropped and opened out like a flower.

20.m. Dhâranâ on nose ten minutes.m.) On the 20th of September P. Eight minutes: 10.15 a. returned from Colombo and then he made the following entry in his diary: “The Blessed Abhavânanda said: ‘Thus have I heard.55-6. perhaps slightly to the left of median. Dhâranâ. Dhâranâ on nose. and said.” i. 12th. The one dominant thought in my brain was: “That is it.m. Twelve minutes.20-5.THE TEMPLE OF SOLOMON THE KING me. No perspiration.m. a. Four minutes: 10. Six minutes 10. 20. twice. 20. 20. a. Prânâyâma. 10.m. Dhâranâ on nose. 10. Prânâyâma. Dhâranâ on nose. a. With great effort.m. I tried twice.m. Dhârâna on nose ten minutes.” Â’sana. Nine minutes 10. a. 30.m.55 a. 23rd. Prânâyâma.25-6. was called away for a few days on business (or in disgust?) to Colombo. p.m.45 a.45 a.30 p.m. 30. Seven minutes.12-9. Prânâyâma. 20. 11th. a. p. a. Seventeen minutes. Two consecutive cycles as above declared impossible! Prânâyâma. Prânâyâma. taste.m.15 p. Heard astral bell repeatedly. Prânâyâma. Further he said: “Let me abandon these follies of poesy and Vamacharya (“debauchery.m.37 a. 30. 3. 6. 20. Prânâyâma.m. 30. One day in Thy courts is better than a thousand’. normal life) and health and vain things and let me put in some work. 60. The characteristic perspiration which marks the first stage of success in Prânâyâma possesses the odour. 20.m.m. 5. Began Suddhi and “Namo Shivaya Namaha Aum. 20. Dhyâna.” Thus he thought. 15. Sixteen minutes.m. September.m.m. 10. 60. let me recommence Prânâyâma.m. One of 30. 10. Six minutes. and almost the consistency of semen. 22nd. 5. colour. (P. Prânâyâma.e.45 a. Prânâyâma. 20. 30.50 a. Twelve minutes: 10. 30. 15 more than once through.0-6. 9. Prânâyâma.30-10. a. Ten minutes: 10.” i.25 p. 6. 7. apparently from above my head. 30. Cannot do Prânâyâma 30. 11. Fifteen minutes. 30. Two such consecutively quite out of the question.e.35-7. 161 .15-11.5-3. 10. 30.

’s idea of the practice was to drink a pint right off! Hence disappointment. Dhâranâ on nose nine minutes. 10. a.40-9.0-7.m. 60.45-11. a.23 a.36-5. p. a.m.35-6. and often. not sleepy.m. p. Could haveg a.m.m. Dhâranâ on nose. 20. One Grand Prânâyâma. I do * A Hatha Yoga practice. 20. a. 6.THE EQUINOX Two practices of Prânâyâma: 30. 30. 7. 5. 30. Can feel every tooth as if each had become a conscious being. Five minutes. Eyes 7. a. 25th. of ear throbs. Twenty-two minutes 10. I will do this. 30. Prânâyâma.m. p. Broke down badly on second Rechaka of 30. Eleven minutes: 10.5 Mental Muttering “Aum Shivayvashi. Dhâranâ on nose. left ear cold current. Thirty-four minutes.m.m. Ten minutes 10. p.m. not excited.5 Prânâyâma very difficult. 60. could not concentrate. 15. Burning feeling as usual. 30.m. a. [N. Twelve and a half minutes.B.38 Prânâyâma. four minutes on tip of tongue. 8.15-7. a.44 Prânâyâma. Dhâranâ on nose. p. 162 . a. very difficult. watered.15-10.10 a.45-8. 30.m. Concentration on Ajna Chakkra. 15. 60.m. Thirty-seven minutes concentrated on Pentacle. gone on. not ready to urinate or defæcate. 60. for Prânâyâma be fresh. Stopped by an 10. Prânâyâma. Prânâyâma. left hand tingles. not full of food. 30. 20.0 Grand Prânâyâma. 7. Eleven minutes minutes: 10.m. and the breathing was difficult. Tried drinking through nose. Dhâranâ on nose seven minutes.m. right globe 8. a.20 a.m. 20. Tried Dhâranâ on Nose as Ida was stopped up. Six minutes. Twenty-six minutes: 10.42 Dhâranâ on nose. September 24th. 15. Eight minutes: 10.8 Prânâyâma. cool. p. Would I do better to try my tongue? Dhâranâ. alarum going off—rather a shock—did not know where I was for a bit. 20.m. 20.” a.30-9.* but could not accomplish it properly. 30. The effect was as of light gradually glimmering forth and becoming very bright.0-6. The nose is perhaps my least sensitive organ.m.m.] Prânâyâma.m. 4. P.m. 30. 15.

33 a. Lord Self! His Holiness the Guru Swami says: “It is not well. Prânâyâma .m. a. p. Seven minutes 10.B.e.m. 20. twice. (N. p.50-9. Four minutes: 10. 8. minutes.” Twenty minutes. 8.35-5. 20. somewhat more easily obtained. than usual.m.20-10.m.” a.3 Mental Muttering for ten minutes “Aum Shivayavashi. Aum!” 10. i. 30.57 Mental Muttering of “Aum Shivayavashi. Mental Muttering. a. September.m. One Grand Prânâyâma. I now sleep always on my left side. “Aum Shivayavashi” Fifteen minutes. or rather at one loud slow Mantra. 30. 30. 26th. 20. Curiously this happened on coming out of Mental Muttering back to audible.10-9.50 p. 30.m. (N. at one particular rate the third eye throbs violently in time with the mantra. that thou contemplatest the external objects about thee. p.m. 10. 4. of late my many years’ habit of sleeping only on the right side has vanished. 30. p.m. Prânâyâma. Dhâranâ on Ajna eighteen minutes muttering “Aum Tat Sat Aum!” 163 .m. Prânâyâma.THE TEMPLE OF SOLOMON THE KING get a sort of Sukshma-Kumbhaka which I cannot reproduce at will. Twice forgot my10. O child. either vision or voice or both were interrupted.m. 60.) 28th.B.m.e. 7 a. Quite quietly—pure mental abstraction. 15. p. Let rather thy Chakkras be on-meditated. a.m. on the second I was meditating on Devi [a name of Bhâvani]. at rate when Ajna throbs.) 27th. Mantra: “Aum Shivayavashi.25-5. 5. This seventh time I forgot all about everything and breathed out of both nostrils. I was trying to kill thoughts entering Ajna.12-5. On the first occasion I was still saying “Shiva” for this purpose. 15.m. Constant dreams of Dhâranâ. Seven minutes after 10 seconds of Kumbhaka. 4.16 Prânâyâma. Several times lost concentration or consciousness or something. Rigidity of body and the fading of all vision are its stigmata.45-4. 20. self in Kumbhaka by exceeding the thirty seconds. when no Kumbhaka was possible.” Results better p. p. Results similar to last night’s.m. Prânâyâma.40 a.30 Mental Muttering of “Aum Shivayavashi.” for seventy-five p. 5.50 New Prânâyâma of 25. Seven minutes 10. i.m.m. I feel on the brink of something every time—Aid me. 50.

m. Buddha.m. Lucifer. Prânâyâma and Dhâranâ hopeless. a. Noise of glass being rubbed persistent. I must be most resistant to this drug. Read Bhagavad-Gita. and hardly any physical result. O Shiva. O Day. Normal amount of sleep. vile Mask of Matter! “Arise. and follow out the following programme: Mantra “Aum Tat Sat Aum. which I had never previously taken). Recovering from the Laudanum.15-11. Jehovah. * Probably at this time a period of “dryness” supervened. O Amoun. (Absolutely no mental result. Light of the World! Blessed be Thou.0 m. Took 210 drops of Laudanum as an experiment under Mâitrânanda’s guidance. 5. SatanJeheshua. and destroy! That in destruction these at last be blest.’s poor mind! Accursed be Thou.THE EQUINOX September 29th. First Dawn in the Chaos of poor P. elongated. Brahma. perhaps infinitely. O Bhâvâni. a. Osiris. Dhâranâ on Ajna and “Aum Tat Sat Aum” thirty-one minutes.m. by whatever Name I call Thee Thou art nameless to Eternity. By Thy most secret and Holy Name of Apophis be Thou blessed. Mantra seventeen minutes.” Dhâranâ on Ajna Chakkra. my Mother! Blessed be Thou. 9.5 a. Star of the Dawn. 12. O Shiva. writes:— “Blessed be thou. 11. unto the Æons of Æons: thou who didst create Darkness and not Light! Mâra. that Thou hast risen in the Night of Time.m.* October.” 1st.30 p.41 Mantra “Aum Tat Sat Aum” with usual throbbing. 10. O Isis my Sister. 164 .30 p.m. my Bride. On the first of the month P. Another month of this great work commences.n. and though the toil has not been wasted the reward indeed seems still far off. Vegetarian diet. “Blessed by Thou. At one time Ajna seemed enormously. From now I decide to work more seriously. Prânâyâma. Concealed of the Concealed. 30th.

” THE EQUINOX. p. ƒƒ Atma-Darshana. Walking as exercise. It has many forms.m. 2. p. as sacrifical fire blazin. For a walk muttering Mantra. Â’sana with Mantra and eyes turned to Ajna Chakkra.m. Mantra “Aum Tat Sat Aum. Resumed my Â’sana and did three Prânâyâmas of 25.15 I arose.m.30 a. 10. Resumed Â’sana. I see Thy face. Thine eyes.* At 5.m. Now arose.m. the sun and moon. 40. 15. That is.50-12. No. ¶ Vision of Shiva. Chittam distinctly slowing towards end. Â’sana.m. visions of the three Lights of the Gunas. e. Also of 20. which destroys the Âtma-Darshana. See “The Herb Dangerous.5 a. [Did I sleep?] 10.” etc. 20. 50.35-1.m. “Unnumbered arms.‡ and one’s own personal God.45 p.g.” 2nd. “Op tap sapa” or “shastra” for “sat. I cannot mentally pronounce the Mantra with correctness. Â’sana with eyes turned up.m. See the Eleventh Discourse in the BhagavadGita. Mâitrânandra Swami says this is right. Thirty minutes 10.45 p. 4.42 p. a. i.10-10.m. * The Golden Dawn.” Verse 19. Mâitrânanda Swami explained above as follows: Unto the sunset. and Equilibrium is re-established.m. Dhyâna of the Sun. p. † Or Rupa Visions. Always forgetting to repeat the Mantra.m. its splendour burneth up the worlds.m. a. 165 . 12. vol.THE TEMPLE OF SOLOMON THE KING Speech only when necessary. The Vision of the Holy Guardian Angel. moonrise. The God Shiva opens his eye.50 a.† then Vishvarupa Darshana. The “invading” thoughts are more and more fragmentary and ridiculous.10-3. Ajna is now more steely in appearance and is open at a constant angle of about 30° to 40°. the universal vision of Pan.m. Prânâyâma. 9. 5. 3. Agni. ‡ The great Vision of Vishnu.45 a.10 p.§ then Âtma-Darshanaƒƒ and ShivaDarshana. or the vision of the Universal Peacock.20-2. § Adonai.¶ 2. 8. with Music of the Vînâ the Golden Dawn. Continued lying down. October. 30. Prânâyâma.

which was fatal folly! 11.” in which we find the following: 166 . arose the Splendour of the Inner Sun. 9.35 p.40 p.m. 12. it rose. 25. Twenty minutes 10.m. For here was no doubt. is Dhyána! Walk with it.20 a. blood-red.m.’ “While meditating. Holiday. scarred by dull bars of slate-blue cloud arose the Dawn of Dawns. . “After some eight hours’ discipline by Prânâyâma arose ‘The Golden Dawn. 3rd.THE EQUINOX October. . This. suddenly I became conscious of a shoreless space of darkness and a glow of crimson athwart it.m. Always with Mantra and Ajna. In splendour not of eart and its mean sun.m Now again at last the Golden Dawn. . the shadowy or hinted Form is Adonai! Three Prânâyâmas of 50.m. . . Â’sana. adamant. 30. Again. Walk with Mantra. I saluted the The full account of this wonderful realization of Dhyâna is set forth by P. . 15.m. Eighteen minutes. 20. sad beyond conceiving. in this note book entitled “The Writings of Truth. Prânâyâma. no change.50-2. Prânâyâma. Eighteen minutes. 5. Yet. .m. and an effort to return only brought up a memory-picture. . no wavering.5 p. Dhâranâ. Deepening and brightening. As bidden by my Guru. faded the supurb Herald of the Day. . The flaming clouds are “thought”. yet all but unremarked. .35 (not sleeping) then resumed Â’sana till 5. 10.m. infintely more real than aught ‘physical’ is the Golden Dawn of this Eternal Sun! But ere the Orb of Glory rose clear of its banks of blackness—alas my soul!—that Light Ineffable was withdrawn beneath the falling veil of darkness. 5. then. 30. . by the Grace ineffable of Bhâvani to the meanest of Her devotees. .30 p. I fear. I asked not ‘Who is the Witness?’ absrobed utterly in contemplation of so stupendous and marvellous a rose! Carried out of myself. Prânâyâma. p. .41 a. .30 a. a. . 10-11. 30. . 20. But mine eyes have seen it! And this. 1. p.30-12. rayless.30 p. of partially destroying its perfection—He knows! Thus the disk came clear: but I began to be worried by body and clouded by doubt. . and in purples and greys glorious beyond imagining.m.m. Got very tired and lay down till 3. had the effect of slowing the Dhyâna and also keeping me fixed therein. came a melody as of the sweet-souled Vinâ. 20. as my intuition had already taught me. 10.

dark as of a dying world.! And Glory Eternal unto Her. for many days P. The Disk grew golden: rose clear of all its clouds. during almost the whole of which time he suffered from sickness and fever.*] But behind the glory of its coruscations seemed to shape. and from there he journeyed to Calcutta. Hollow it seemed and rayless as the Sun in Sagittarius. and thence to many sacred shrines and temples throughout the island of Ceylon.” Filled with the glory of the great light that had arisen in him. a few pines stood stricken. an idea less solid than a shadow! an Idea of some Human-seeming Form! Now grew doubt and thought in P. and then leaving his place of retirement near Kandy he journeyed to Anhuradhapura. Covered with black decayed wet peaty wood. and learning the ancient customs of the people and the manner of their lives. it began to revolve. communded in silence with the Vision that days upon days of labour had revealed to him. unwittingly developing within * This is a mere thought-form induced by misunderstanding the instruction of Mâitrânanda Swami as to observing the phenomenon.THE TEMPLE OF SOLOMON THE KING Dawn with Pranava. fiery with light. Towards the end of November his work in Ceylon being accomplished he arrived at Madura. gathering as he travelled spiritual knowledge. unutterably alone.’s miserable mind. retained the Dhyânic Consciousness. a kind of inverted Manichæism seemed to develop and take possession of it. to throw of streamers of jetted fire! [This from a hill-top I beheld. “Whilst in this meditation. He however records on interesting incident. into the aethyr of space. as I foresaw. This. flining great fleecy cumuli of rose and gold. and the One Wave grew many waves and all was lost! Alas! Alas! for P. yet incomparably brighter: but rising clear of cloud. Nature appearing as a great evil and fatal force. to coruscate. 167 . which took place during an early morning walk whilst he was in deep meditation. She the twin-Breasted that hath encroached even upon the other half of the Destroyer! “OM Namo Bhâvaniya OM. At this city he remained for about a month.

The outer circle “B” is the world Mâyâ or the Samasâra Chakkra. 288. for the firm establishment of the National Righteousness I am born again and again!* * Cf. marked “B”. for the destruction of the eivl. C. Then the chain starts again. and little by little destroys the Mâyâ circle. and in the third. then I manifest myself.THE EQUINOX itself a suicidal Will called Buddha or Christ. F. Decadence.” This perhaps is most easily explained by imagining “Mâyâ” to be a circle of particles moving from right to left which after a time through its own intrinsic motion sets up within itself a counter motion. 287. who are sooner or later recognized as great men. in the second the adepts as adepts appear. harvested by heaven: and perfect darkness (apparent death) ensures until the youthful forerunners of the next crop begin to shoot in the form of artists. In the first the Adepts rise as artists.” pp. in its turn sets up a counter circle which in time will likewise be destroyed. “In his Essay ‘Eleusis. Thus Crowley writes: “ ‘Decadence marks the period when the adepts. the Buddha. and then becoming its Mâyâ. They disappear. For the protection of the good. The Bodhi Satva Whenever the dhamma decays. become true adepts. a kind of back-water current which moves in the opposite direction. Thus is fulfilled again and again the great prophecy: DIAGRAM 88. but seem as fools and knaves. each embracing three distinct cycles—of Renaissance. philosophers. the Christ. vanish altogether.’ Crowley suggests that the world’s history may rougly be divided into a continuous succssion of periods. and a-dhamma prevails. from left to right. not mere men of genius. Captain J. Fuller’s “Star in the West. and Slime. 168 . and men of science. that of Slime. nearing their earthly perfection. and are invisible. the inner “A” the Bodhi Satva.

P. Dhamma. For he found that by trying to remember dreams he could remember more..THE TEMPLE OF SOLOMON THE KING “It is a fallacy. 169 . except one which is as curious as it is interesting. was much subject to dreaming. and on the 23rd shipped by S.S. of his meditations and mystical exercises. P. but perhaps rarely were they so persistent and vivid as he now experienced. just as they breathe without knowing it unless the attention be directed to the act. it may be mentioned. and which consists of a minutely detailed table showing the Classification of the Dreams he dreamt from the 8th of February to the 19th of March. Probably most men dream subconsciously. for the little Bodhi Satva has started whirling within him. for Necessity implies stupidity. “that the Absolute must be the All-Good. and so its own selfishness proves its destruction. but only a line of least resistance along which all things move. “We cannot call Nature evil: Fatal is the exact word.” wrote P. and Sangha. arriving there on the 26th. For the first three months of 1902 no record was kept by P. slowly devouring its Mother Mâyâ. During the month of February he journeyed through the districts about Rangoon visiting many sacred cities and holy men.. and this stupidity is the chief attribute of Nature. Kapurthala from Rangoon to Calcutta. where for a short time he again joined Mâitrânanda.” So P. On the 21st of January. left Calcutta for Burma. 1902. (The triple jewel of Buddhism— Buddha.) On the 14th of February he visited Lamma Sayadaw Kyoung and Bhikku Ânanda Metteyya. practising Dhâranâ on Maitri Bhâvana (Compassion) and taking his refuge in Triratna. Its own selfishness has not even the wit to prevent Buddha. There is not an Intelligence directing law. hungry and thirsty. argued.

2. Of being taken in adultery. 2. E. (a) Finished. Of religion. 4. 1. Ordinary. 7. Partially outlined. CLASSIFICATION OF DREAMS A. Of magic. 1. 170 . 4. G. Ordinary. 2. Central idea only. Cause. Traceable to thoughts of previous day. C. 3. each being again split up into further subdivisions to enable the various correspondences to be seen at a glance. Irrational. Of climbing a mountain. Of losing a tooth. Character. Character Special. 2. 3. 5. 1. 6. Of money. Slight. Of social affairs. Character. 7. D. 5. 13.THE EQUINOX We append the following table. 5. Vivid. Degree of Memory. Of flying. 4. especially of escaping. Incident only. 2. 1. Surprising. Of Poem or Magical book I have written (in dream).g. Dream of river from rain falling on face). 1. 3. 15. Of old friends (or foes). 11. 3. Not so traceable. Of disgust. 12. B. 6. 1. 2. 1. Of travel. (b) Baffled. Doubtful. Of being embarrassed. 6. Depth of impression. F. Of beauty. 3. Traceable to local circumstances (e. 4. Detailed. Character General. Of combat. Lascivious. Of very definite men not known to P. Outlined. 2. Humorous. 8. 14. Of beard being shaved off. 9. Various. Of art. Of literature. Nothing save fact of dream. 10. As it will be seen P. Rational. divides his dream-states into seven main divisions.

.. . .7 4 6 — — — — — — — — 2 1 2 2 — — 1 1 2 1 1 2 1 2 2 1 1 2 — — 2 1 2 2 1 2 2 1 1 1 — 1 171 . . ..11 11 — 1 — — 1 1 — — — — — — — — — 4 (?) — — 6 — — — — 6 — 4....6 — 5. 1 12th 1 13th 1 14th 4 15th 1 . — 1 (b).2.15 3.6.8 — 11 ? — — 1 (a).13.11 3.2.12 1 1 4.10. 2 1st 3 2nd 1 .. .. .5. March . 1 3rd 2 4th 1 5th (?) all . . . 1 16th 1 17th 2 18th 1 19th 2 2 1 1 1 2 2 1 6 2 ? — — 1 4 3 1 2 6 1 1 1 4. ..10. 8th 1 9th 1 12th 1 13th 1 14th 15th 1 .8..THE TEMPLE OF SOLOMON THE KING A B C D E F G February ..7 — 8 5 2.2.13 2 1 (b).7. .2 — 1 3 1 1 1 3 — 3 2 1 3 1 — 1 — — 1 2 2 2 — 2 1 — — 1 2 2 2 2 — 2 1 2 1 — — — — 1 1 1 — 1 ? — — 2 — 1 3 1 — 1 1 1 — — — 1 (b) 6. .8.12 1 (b) 2 1 (b) — 1...8 5. . ....5 2 1 6 1 1 1 1 2 2 — 1 1 2 2 5 5 — Probably 2 1 1 1 1 1 — Probably 1 ? — — 2 1 1 1 1 — 1 (?) 1 (?) 1 1 1 1.2....10..13 8. 2 7th 1 8th 1 9th 1 10th 1 11th 1 .8 8.11 1? 2 1... . .13 2 3. 1 16th 1 17th 3 18th 2 20th 1 21st 4 22nd 4 23rd 1 24th 1 25th 2 (? 1) 28th 1 .10 .

“I saw the Taj.A. and lodging at the Hôtel de Paris he continued his concentration practices. In his diary on this date he writes: “The fear of the future seems practically destroyed. With the Dhyâna Visions and Trance we arrive at another turning point in Frater P. and then after three days’ sojourn there journeyed to Agra. met Astrologer and Geomancer Munshi Elihu Bux. who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to Deadly and Hostile Current of Will. like a magic circle after the banishing. A dream of beauty. and disgust succeeds.THE EQUINOX On the 7th of March P. “with appallingly evil things dwelling therein. I actually had to use H. and had a long conversation with Sri Swami Swayam Prakashânanda Maithila. left Calcutta for Benares. and to seek that great solemnity and solitude which is only to be found amongst the greatest mountains of earth. and there on the 23rd he was joined by D. and during the last six months I have worked well. and these two with their companions on the following day journeyed to Rawal Pindi and from this city they set out together to travel for five months in the northern and little frequented districts of Baltistan.” he writes. Aum! At Benares he visited the temples. For several years he had worked by the aid of Western methods. left Agra and went to Delhi. and with them he had laid a mighty and unshakable foundation upon which 172 .’s magical ascent. This removes all possible selfishness of incentive (after 4¾ years) Maitri Bhâvana is left.K.. the aura is apparent.” At Agra P. formula! The building soon palls. On the 16th P. arriving there on the following day.P. But the central hall is of strained aura. and that alone.

on the vastness of Nature and the ungraspable might of God. down to the 11th of August 1903. were his daily joy and consolation. Working upon Eastern line he had laid stone upon stone. he was eventually enabled to set in motion the great power he had gained. by the chance (destined) meeting with Ourada the Seer. and though during this period no record of his meditations has been preserved. without some clue to guide him to his goal. somehow feeling that it was here that he should find what he had so long now been seeking for in vain. For a space of nearly six months P. he left Egypt at the beginning of November and continued his journey back to England only to break it again at Paris. In September he returned to Srinnagar. as Jacob wrestled with the Angel by the ford of Jabbok. journeyed amongst the vast mountains beyond Cashmir. see God face to face and LIVE. when. It was indeed but an empty house. In this city he remained until April the following year 173 . But realizing the hopelessness of waiting in any definite country or city. and thence journeyed to Bombay where he remained for but a few days before his return journey to Europe. Arriving in Egypt he remained in that ancient land for some three weeks. there was no God yet found to indwell it. and D. Though we have now arrived at this turning point.THE TEMPLE OF SOLOMON THE KING he had now succeeded in building the great temple of SelfControl. and by wrestling with the deity. it will be necessary before we review the contents of this chapter to narrate the events from the present date—March 1902. magnificnet though it was. and yet when the work was completed. time was not idled away and exercises in meditation of a more exalted kind.A.

showed considerable perturbation of mind. M. Miss Q. taking it down. M. answered that she was a vampire and a sorceress who was modelling a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes.THE EQUINOX (1903). replied “Come and free Miss Q.’s address at which Mrs. to take him to Miss Q. From the very first moment of this meeting H. from the wiles of Mrs. what was exercising him. was. did. The following story is certainly one of the least remarkable of the many strange events which happened to Frater P. and on being asked by Frater P. and P. L. after an interview asked P. P. to tea to meet Mrs.” Being asked who Mrs. L. and something velvet soft and soothing and withal lecherous moved across his hand. Presently a strange dreamy feeling seemed to come over him. This H. On the mantelpiece stood a bronze of the head of Balzac. L. M. 174 . had noiselessly quitted her seat and was bending over him.. L. and the tips of her fingers were touching the back of his hand. Suddenly looking up he saw that Mrs. In the month of January he met his old College friend H. was then living. but we give it in place of others because it re-introduces several characters who have already figured in this history. M. L. H. H. her hair was scattered in a mass of curls over her shoulders. L. and that her victim was Miss Q. during his five month’s residence in Paris. M. wishing to ease his friend’s mind asked H. After introductions she left the room to make tea—the White Magic and the Black were left face to face. seated himself in a chair by the fire and looked at it.

caught her and holding her at arm’s length smote the sorceress with her own current of evil. of wrinkles and fat. but a toy to be played with and when broken cast aside. and with an obscene word sought to press her scarlet lips to his. One step nearer and then she sprang at Frater P. She was battling for her life now. The odour of man seemed to fill her whole subtle form with a feline agility. At once recognizing the power of her sorcery. just as a would-be murdered is sometimes killed with the very weapon with which he has attacked his vicitm. and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation. As she did so Frater P. that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart. and knowing that if he even so much as contemplated her Gorgon head all the power of his magic would be petrified. If she lost. worn with strange lusts. and that he would become but a puppet in her hands. and then again approached him even more beautiful than she had been before.THE TEMPLE OF SOLOMON THE KING No longer was she the middle aged woman. with a beauty irresistable. and nno longer for the blood of another victim. hell yawned before her. the hell that every once beautiful woman who is approaching middle age. and then the flaxen hair turned the colour of muddy 175 . and burnt into her black bowels as if each word had been a drop of some corrosive acid. She writhed back from him. but a young woman of bewitching beauty. sees before her the hell of lost beauty. of decrepitude. he quietly rose as if nothing unusual had occurred. A blue-greenish light seemed to play round the head of the vampire.

F. L. and Mrs. was not working alone. and that there was such a person at that very time in Paris known as The Sibyl. M. The vision at first was of little importance.N. it either meant months of work.THE EQUINOX snow. discovered. then by degrees the seer was led to a house which P. H.F. and became as pewter dappled with the dregs of wine. he asked him if he knew of any reliable clairvoyant. or the mere chance of a lucky stroke. left the house.N. there he found Theo and Mrs.A.C. at once recognised as that in which D.C. which P. and was not long in coming to the opinion that Mrs. As Frater P.) incarnated in the body of V. bent. Horos (M.R.V. which P.F.” That night they called on her.) in that of D. and those eyes.D. The girl of twenty had gone. and that behind her probably were forces far greater than she.D. could not afford to give. That evening whilst relating the story to his friend H. that had turned so many happy lives to stone.C. for some time he turned over in his mind these strange happenings.S. Horos (S. dulled. for he led her in thespirit. With dribbling curses she hobbled from the room. decript. and the fair skin wrinkled. prove this? could he discover who the masters were? The task was a difficult one. and V. Mr. the following remarkable facts.R. lived. the salve that would catch the kids and the lambs that were to be served upon her master’s table. before him stood a hag of sixty. which he also at once recognised but curious to say. Could P. and from her P.R. Horos. set aside as unworthy of the attempt. She was but the puppet of others. replied that he did. debauched.D. his own “belle amie. instead of finding D. L. He entered one of the rooms. Their 176 .

or to warn D..V. but however with the following reservations: (1) I cannot deny that certain phenomena do accompany the use of certain rituals.R. interpreted on lines closely akin to those of Greece. .. or perhaps Abramelin demons under the assumed forms of S. It is idle here to detail the corresponding progress of my thought.R. At first Frater P. Baltistan. and put everything in order with the object of carrying out the Operation of Abramelin the Mage.C. we find him recapitulating. and had obtained every remarkable success. I had studied Ceremonial Magic. In 1900 I left England for Mexico. which he did. in a prefatory note to one of Frater P. as he perhaps was. of so black and evil an offence.A. I only deny the usefulness of such methods to the White Adept. Ceylon. I had discarded all Deities as unimportant. was seized with horror at the sight. supposing him to be innocent. Egypt and France. supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires.. and in Philosophy was an uncompromising Nominalist.D. and the month of May 1903 once again found him amongst the fastness of the north in the house he had bought in which to cary out the Sacred Operation of Abramelin.S. Burma.N. My Gods were those of Egypt. 177 . and V. .F. In Philosophy I was a Realist of the Qabalistic School. and M. and passing through a stage of Hinduism. in the following words.’s note-books.THE TEMPLE OF SOLOMON THE KING bodies were in prison. India. House. Not yet was the cup full. In April he journeyed to London. But as he hesitated a voice entered the body of the Sibyl and bade him leave matters alone. but their spirits were in the house of the fallen chief of the Golden Dawn.F. At this point of our history.D. arrived at what I may describe as an orthodox Buddhist. he knew not whether to direct a hostile current of will against D. the events of the last four years: In the year 1899 I came to C . and later the Far East.C.

etc. On the night of the 16th of June he began to practise Mahasatipatthana† and found it easy to get into the way of it as a mantra which does not interfere much with sense* Till 1906. On the 11th of June P. the redemption of the Cosmos. records that he moved his bed into the temple that he had constructed at C . and there is no interference with the natural funcitons of the body. . for instance. which later assumes an analytic aspect in regard to the question: “What is it that is really observed?” The Ego-idea is excluded. . etc. A.. † The practice of Mahasatipatthana is explained by Mr.. It is essentially an observation-practice.” The two further stages Sankhara and Viññanam pursue the analysis to its ultimation. etc. one may sit down quietly and say: “There is a raising of the right foot. on the only lines I can now approve of. just as it happens. When once this habit of excluding the Ego becomes intuitive. Briefly: In this meditation the mind is not restrained to the contemplation of a single object. House. which had evidently clung to the spot ever since the operations of February 1900. the next step is to explain the above thus: “There is a sensation (Vedana) of a raising.” by Miss Mabel Collins. etc.” etc.. but as I so carefully of old.THE EQUINOX (2) That I consider Hindu methods of meditation as possible useful to the beginner. for the magical path. that life has now no particular meaning. Crowley in his “Science and Buddhism” very fully. excluded from my life all other interests. as set forth in the story called “The Blossom and the Fruit.” “There is an expiration. remains the one Path possible for me to tread. all bodily motions are observed and recorded.” The next stage is that of perception (Sañña) “There is a perception of a (pleasant and unpleasant) sensation of a raising. and should not therefore recommend them to be discarded at once. and the Path of Research. The theory of the Great White Brotherhood. etc. With regard to my advancement.. I leave for ever the “Blossom and Fruit” Theory and appear in the character of an Inquirer on strictly scientific lines. In this temple he was afflicted by dreams and visions of the most appalling Abramelin devils. for convenience of more absolute retirement.* This is unhappily calculated to damp enthusiasm. “There is a consciousness of a tendency 178 .

as it has been very carefully kpet and the “breaks” that occurred in the meditations have been most minutely classified.11 a.33 a. 179 . (3) Tendency to forget what I am doing.m.m. but better than expected.) (2) Notable throbbing in Ajna and front of brain generally. I do seem bad! My left nostril is not all it should be. 20. 30. 28th. Began Mahasatipatthana desultorily. Ill all the week. 22nd. Mahasatipatthana for half an hour. Walk with Mahasatipatthana. After several days of this desultory Mahasatipatthana. Prânâyâma. Resulting in a good deal of pain. 11. I obtained a very clear intuition that “I breathe” was a lie.30 p. 23rd.30 a.m. Mahasatipatthana.20 p. 10. 1. he turned his mind once again to the Great Work and decided upon a fortnight’s strict magical retirement.m. especially with inspiring. (1) Breathing gets deeper. to pereceive the (pleasant and unpleasant) sensation of a raising of the right foot” being the final form. Seem sleepy. During the night began again meditation upon Ajna and Mantra “Aum Tat Sat Aum. but remains as an undercurrent.) (4) Very bad concentraiton. Left Temple.m. 29th.40 a. 10. June. 11.THE TEMPLE OF SOLOMON THE KING impressions. Went out for a walk feeling ill.57 a.” Decide to do tests on old principle to see how I really stand.m. Though his retirement culminated in no definite state of illumination. 11. In Mahasatipatthana. With effort regained delusion. Prânâyâma.m.m.m. 11. Entered Temple. (I am tired. rather sleepier. 11. 10. 30.57 a. The Buddha himself said that if a man practices Mahasatipatthana honestly and intelligently a result is certain. it is most interesting from a scientific point of view. Doing it very badly.15 p. 12. 10. (I am tired. 20.

9 p.” 20 breaks. 20 m. 10.m.m.m. 10 breaks. as limit of variability is more or less constant (presumably) between 1901 and now. The only possible suggestion is to count the links in thought back to the object.14 p. Several breaks of the kind. OF BREAKS. “Oh. 23 breaks.44 a. OBJECT. * This.m. But I do not think it is worth the trouble.] 10. s. though a good system. TIME.THE EQUINOX BEGIN. 11. 10 breaks is a good performance.m. [A “break” shall be defined as: “A consciousness of the cessation of the object consciousness.] Note in White Triangle above: I get considerably toward identification of self and objecty. 11. 10. 10 m.” since it may exist simultaneously with the object-consciousness.1 a. is a difficult one to carry out. Then success will vary as time.m.21 a. [Very difficult: slightest noise is utterly disturbing. 30 s.40 p. I doubt if this was as good as White Triangle supra.] 11. 7 breaks. [This about harmonic of good.56 a. 6 breaks.* July 2nd. Disturbed by carpenter.55 a. how well I’m doing it. 180 . This is probably a good result of my philosophy-work.] 10.m. It will perhaps be more scientific in these tests (and perhaps even in work) to stick to one or two objects and always go on to a special number of breaks—say 10.23 a. It will be useless to attempt to devise any means of measuring the length of a break. Red Cross 2 m. [Above observation perhaps unimportant. 11. White triangle 12 m. [But it is to be observed that a break may be of varying length. NO. Red Cross 6 m. White triangle White triangle 6 m.m. 10. 3.20 p. White triangle Apas-Âkâsa. 29 m.m. 3. Seem to have forogtten what very long times I used to do.” A simple outside thought arising shall not constitute a “break. END.m.

30 s.m.51 p.m. 11.57 a. July 10. 9. I wonder if it would be worth while to try irritaiton of skin over Ajna with tincture of Iodine.] 10th. * N.m. 30 s.48 p. “Invaders” nearly all irrational. NO. 3. 4 breaks.1 a.] BEGIN. 32 m. Quite the old times! Excellent: I require less food and less literary work. that fatigue to a great extent determines frequency.25 a. time as above.m. 11.18 a. [Hyperæthesia of senses. OBJECT.m.4 a. OF BREAKS. 5 breaks.m. 30 s.51 p. 6.58½ a.45 a. } Ill. Various sounds disturbed me much. 19 m.10 a.B. 3 m.15½ a. 3 m.m. 3.57½ a. 10. Frater P. 11. 3rd. and the large number will aid determinations of rate of progress.15½ a. 5 m. [With Mantra. for why? Because 108 is a convenient number of breaks. 10. 2 m. 181 .m. 20 breaks. 11th. Going easier.m.m. White triangle. did not practise when physically unfit. White triangle. If it be true. 8th. Nose not clear. Prânâyâma Ajna 7 m. 5 breaks. it will then be perhaps possible to predict a Geometrical Progreession (or Mixed Progression).38 p. 30 s. [I am in very bad state—nearly all breaks!—do a little Prânâyâma to steady me. Strong sub-current of swift thought noted. 3.m. TIME. 11.] 11.46 p. 9th.m. 20 breaks.* 10. [Sneezed: totally forgot what I was doing.m. 9. 6 breaks.THE TEMPLE OF SOLOMON THE KING It shall be meritorious to perform a rosary upon the Rudraksha-beads at least once (at one time) daily. Again ill. as I suppose. Prânâyâma White triangle Ajna 8 m.m. 11.m.m. Throbbing at once. END.m. 20 breaks.m.] 4th.] 6th.58 a.10½ p. 3. 5. When I reflected. White triangle Ajna 13 m.

” and its falsity will become rapidly evident. Prânâyâma Quite hopeless. 30 s. though of no importance in itself.21 a.’s life. [Went to Edinburgh to meet H.44 a. Probably however this moves about.m. 6.15 p. 20 breaks.m. 30 s. [Very tired towards end and difficult to get settled. 32 m. 11. Prânâyâma [The smallest quantity of food injures one’s power immensely. 38 m. 6. 4. 30 breaks. 8. 182 .] 6. Prânâyâma 16 m.26 p. 30 breaks.] 12.58 p.L.] 10.m. July 11th. 11 breaks. If so. OF BREAKS. Prânâyâma 16 m. 10.THE EQUINOX BEGIN. 12. find by the obvious series of experiments the stop in which the thoughts dwell. it is a clear piece of evidence for the idealistic position. Prânâyâma 11 m. Very hard. Perspiration.m. led to one of the most important happenings in P. one very long break.m.m. 13th. ‡ 30. [Used cotton wool in ears. 8.e.10 p. 5.19 p. for it was through him that he again met Ourada the seer.. [Light coming a little. 12. “thinking of it” equals “it thinking of itself. 22 breaks. 23 m.28 p.m. § This meeting with H.]§ July 12th. END.m..48 a.17½ p.20 a. Ajna 12 m.m.m. Casual Mutterings of Mantra. 15.m.m.‡ 5. i.m. 31 m. [Difficult to set the sound Hyperæsthesia. NO. If not. To me it seems evident that the first ten breaks or so are rapid.m. 10.] Thoughts of Ajna go obliquely up (from opening of pharynx about) and direct horizontally forward. This gives an idea to chase consciousness.57 a.m.”† I was not in good form and suspect many breaks of long duration. [Mantra evolved into “tartsano.44 a.m. * Not understood. 10. Prânâyâma 32 m.m. 30 breaks.26 p. 5. Ajna with Mantra 32 m.] 10. 12.m. 10.m. and some sound.5 p.12½ a. TIME.m.] I keep Mantra going all day.25 p. OBJECT.m. 10.m.9 p. † Om Tat Sat Aum. as we shall see at a later date.m.]* 6 m.8 p. L.6 p.14 p. 5.19 a. [The best so far: the incense troubled me somewhat. Wound up with a Grand Prânâyâma. 60.47 p. 10. Ajna. Began to forget Mantra.

They are called “atmospherics. Tertiary. THE CHARACTER OF BREAKS 1. Hence the blank of thought. are the “meteor” thoughts which seem to be quite independent of anything the brain could think. Are closely connected with the control centre itself.” I propose the retention of this useful word in place of the clumsy “Telephonecross-voices. Secondary.” Of a similar depth are the reflections which discover a break. Their character is that of the shorter kind of memory. and must prove of very great use to investigator and aspirant alike. not messages to it. Probably this kind of thought is the root of irrational hallucinations. Primary centres The senses. 3. Quinary. including the object. Partake of the character of “reverie. deduced from his practices during this retirement is both of great interest and importance. but these are healthy warnings and assist. won’t you?”* * These interrupting voice suggestions have been named by P.g.” or “Wouldn’t it be a good idea to .?” These are probably emanations from the control. Quaternary. Telephonecross-voices on account of their close resemblance to disjointed conversations so often heard whilst using a telephone. . or had ever thought. A similar phenomenon occurs in wireless telegraphy. It is the only analytical table of this character we know of. e.. 5. etc. Never rise into consciousness at all. Events of the day. chance currents make words. These seem to assume a morbid activity as soon as the primaries are stilled. the forgetfulness of all things. 2. being held down by most perfect control. Their nature is “How well I’m doing it.” Very tempting and insidious. We might call them: “Aberrations of control. Not partaking of any character at all. “And if you’re passing.THE TEMPLE OF SOLOMON THE KING The following analysis of breaks which Frater P.” 183 . . 4. and are so read by the operator.

Its character is probably not determined by the antecedents in consciousness. such a comparison is misleading: for the beginner. Now that we have come to the end of this long chapter. had journeyed far. and yet the goal of his journey seemed still so distance that only with difficulty could he bring himself to believe that he had progressed at all. and belittle our labours. we have progressed many a weary league. so far as I can see. whilst during a meditation of similar length. so clumsy in his will. but because of the many twists and turnings that the road has taken since we left our last camp below. further than he at this time was aware of. in truth. a nervous storm breaks. Indeed. the number of breaks had been three times as many. when the sun was rising and all was golden with the joy of great expectations. a new world is revealed. Perhaps as a result of the intense control. for the mountain’s side is steep. in a meditation of thirty-two minutes had only experienced ten breaks. Samâdhi is but an expansion of this.THE EQUINOX 6. and lose not heart when but little of it can be seen. let us turn our back on the upward slope and survey the road which winds beneath us. and the distance from our last halting-place seems so short. The slaying of any of these thoughts often leaves their echoes gradually dying away. For. This we call Dhyâna. it must have been discouraging to him to think that on the 6th of May 1901 he. catches 184 . Its essential characteristic being the unity of Subject and Object. as we gaze down the precipitous slope which sweeps away at our feet. not on account of our idleness. But like most statistics. In the last two years and a half P. on the 13th of July 1903. and from this high spot are apt to misjudge our journey. almost invariably.

on a still evening. Further. then at length all sounds. more certainly than anything else. much more so than the actual number. and our plight in this truculent multitude is a hundred times worse than when we commenced to wrestle with the five senses. fresh hosts of difficulties spring up irrationally from the brain itself. though in twelve meditations the number of breaks may be identical. little by little. so terrific is its strength. As the five senses become subdues. like the small fry which with ease swim in and out of the fisherman’s net. as the will gains power. Thus at first. a mob of subconscious thoughts pull us this way and that. And as the smoke and flame is belched forth.—a will to ascend. is held back from hearing the lesser sounds. The vibrations of the will having repelled the sound vibrations of the air. yet the class of the breaks. Like wandering comets and 185 . the sense of hearing. that even a hurricane cannot shake it or drive it from its course. whether he has progressed or has retrograded. will throw out of the perpendicular an ascending column of smoke. should the meditator practise with his eyes open. Now the upward mountain filament of smoke has become the ascending columns of a great volcano. then the greater. then the ears detecting the slightest sound. whichever way we turn. And. But presently. should the eyes be closed. Again. there is a titanic blast behind it. as it comes under control. and brought the sense of hearing into Equilibrium. the flow of the will will be broken.THE TEMPLE OF SOLOMON THE KING quickly enough the gross breaks. the number of breaks will in their swift succession form almost one unbroken interruption. but lets the minor ones dart away from his grasp. just as the faintest zephyr. will tell the meditator.

subtle tastes and delicious perfumes. a time comes when these illusions will master us. sparkle and are gone. like the Queen in her bedchamber. We can produce entrancing sounds at will. if we allow ourselves to become obsessed by them. and scorn our word. and liable. splash like falling stars through the firmament of our meditation. We smite the rock. begetters of illusion. And though we may have scraped clean the palimpset of our 186 . and not God the Changeless One. the senses have been subdued. we become Magicians. The mind is now a blank. and fire rushes down and consumes our sacrifice. These are the powers known in the West as Miraculous Powers. to seduce the Conqueror in spite of his having conquered the King her husband. the danger of not being strong enough to overcome the occult powers which. beautiful sights at will. and secretly slay him as he sleeps in her arms. the subconscious thoughts slain. and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience. though the reward of our toils. a fresh difficulty arises.THE EQUINOX meteorites they seemingly come from nowhere. living creatures. it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. and the waters flow at our blow. in the East as Siddhis. and after a time actual forms. we cry unto the heavens. but ever coming as a distraction to hamper and harass our onward march. Directly we perform a miracle we produce a change: a change is Mara the Devil. when the children we have begotten will rise up and dethrone us. men and women and elementals. Once the mind has conquered these. and then.

had not as yet accomplished the cleansing of the book of his mind. we start scribbling over it our silly riddles. however. that perfect adjustment. built up on his own empirical observation so invulnerable a theory. before applying that certain heat which would dissolve all into one. prove. for alone can they be understood by him who is worthy to understand them. our foolish “yeas” and “nays. our little thoughts. a Greek of Iacchus. when once it is stretched out spotless before us. that should they set out to attain unity with their ideal. and the words that are written cannot be read by the eye or in the heart of man. our labours are in vain. He did not wish to rule by the sceptre he had won. which now lay before him like the chemicals in the crucible of a Chemist. but by his own essential greatness. not only historically. to rule the forces of this world. Now. they were not thinking of four Gods. not by the authority that had been given him. although Frater P. and by it had foreshadowed the existence of several undiscovered elements. philosophically. the stages 187 . that balancing of the Forces of the Will. cleanly and beautifully. not of four results but of one result. had not as yet proved this.THE TEMPLE OF SOLOMON THE KING mind. but to transcend it. but in a lesser degree: that when an Egyptian thought of Ptah.” The finger of God alone may write upon it. theologically and mythologically the existence of the everywhere proclaimed Jechidah as being one. so now did Frater P. and. by his law of the Correspondences of the Ruach. if. he had. a Hindu of Parabrahman and a Christian of the Trinity as a Unity. that it now only remained for him to obtain that fine proportion. And just as long before Mendeljeff had propounded the law of Periodicity. not of four conditions but of one condition. but of one God.

Some were rotten with age. a world as different from the world he lived in as the world of awakenment differs from the world of dreams. did he grow to understand. and ultimately united in the one trunk above. if any. being due to the mental limitations of the experimenter. he had proved beyond doubt or quibble. and. so did he detect by a sense. more scientifically. some dying. and ultimately that the whole system of Eastern Yoga was but a synonym of Western Mysticism. but more sympathetically. Further. or sect of the practitioner. his education and prejudice. that Dhâranâ and the Mantra Yoga were in effect none other than a paraphrase of the Sacred Magic and the Acts of Invocation. and not because the roads were dissimilar. and what these stages meant relative to the final result. though as a sustenance to the tree itself one root might not be as important as another. that. that the terrific strain caused by the Eastern breathing exercises was no whit greater or less than that resulting from The Acts of Worship in an operation of Ceremonial Magic. the roots of one actual 188 . irrespective of the creed. Thus by this law could he with certainty predict that if a certain exercise were undertaken certain stages would be passed through. and to prophecy concerning a Kingdom of Light and Loveliness. Further. he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above. the differences. caste.THE EQUINOX they would progress through would be in all cases essentially the same. yet that they all drew their strength from the self-same soil. they were all of one kind. new and unknown to him. Starting from the root. some again but feeders of useless shoots. as a worm will detect its approach to the earth surface by the warmth of the mould.

that Union in which understanding fails us. and beyond which we can no more progress than we can beyond the Equilibrium set forth as the Ultimate End by Gustave le Bon. There all knowledge ceases.THE TEMPLE OF SOLOMON THE KING living tree. The Union by Will. But when the question was put for a second or third time he answers. The Union by Love. as he expounded the nature of Brahman. the Art of uniting the mind to a Single Idea. as the story relates: And he said. can only expound the nature of this Silecne. the nature of Brahman. but you do not understand. most reverend Sir. And. dissimilar in shape but similar in substance. Raja-Yoga. and lal working for one definite end. by remaining silent.” P. “I teach you indeed. the Acts of Worship and The Ordeals of Western Ceremonial Magic. when he was questioned by Vâshkali. and we live Bâhva. The Sacred Magic. this Âtman is silent. that all these. which again are but subsections of that One Art. Bhakta-Yoga and Hatha-Yoga* were but one class of methods leading to the same Result as attained to by The Holy Qabalah. The Union by Courage found their vanishing point in the Supreme Union through Silence. and though from the ridge * To which may be added Mantra Yoga and Karma Yoga. by two years close and unabandoned experiment show. indeed it was the goal he had set out to accomplish. Thus did Frater P. which correspond with The Invocation and The Acts of Service and represent Union through Speech and Union through Work. had not yet attained to this Silence.” The other however remained silent. 189 . to his own satisfaction. that Yoga was but the Art of uniting the mind to a single idea. and that GnanaYoga. The Union by Knowledge. “Teach me.

which shows that though he was still distant he was by degrees nearing a state in which he would find no more Worlds to Conquer. there are several results to record.† then the fulness of Samâdhi‡ is attained.THE EQUINOX of the great mountain upon which he was standing the summit seemed but a furlong above him. etc. for in order of re-incarnation they are placed seven stages below a man. ‡ The Vision of the Holy Guardian Angel—Adonai. At the very commencement of his Yoga exercises Frater P. it was in truth many a year’s weary march away. Harpocrates. a crow. he shall be born a rat. § Equilibrium. Manu speaks of “the gliding of the soul through ten thousand millions of wombs. etc.” chap. This Silence or Equilibrium is described in the “Shiva Sanhita”* as Samâdhi: “When the mind of the Yogi is absorbed in the Great God. ƒƒ As for women they are considered beyond the possibility of redemption. Zero. a great stinging gnat. † Âtman. if milk. and one below a pig. in so much that some of them are arrived at by methods diamterically opposed to those held by the dogmatic Yogins. which are of extreme importance to the beginner. and ridge upon ridge lay concealed. he had won a decisive victory over the lower states of Dhyanâ as far back as October 1901.”§ Though Frater P. and each as it was gained presented an increasing difficulty. if woven 190 . However. See 777.. Silence. had not attained to this Steadfastness. if honey. we * “Shiva Sanhita. Pan. up to this point.ƒƒ This being so. three below a camel. v. Supreme Attainment. then the Yogi gets steadfastness. that in so lecherous a race as the Hindus it is absolutely necessary before a Chela can be accepted by a Guru to castrate him spiritually and mentally. discovered. 155. whose sign is silence.” And if a man steal grain in the husk.

neither is it of the slightest use to impress upon a clean-minded individual the necessity of living a chaste life. insisting on the maintenance to the letter of the rules of Yama and Niyama. but beyond Chastity to the essence itself—namely the Âtman. if a cow. just after he has carried the gates of Gaza on 191 . each act becoming as it were a link in one great chain. from Sankaracharya down to Agamya Paramahamsa.—Adonai. Further he proved to his own satisfaction that. If the aspirant be an artist let him do the same with his art. It is like tapping Samson on the shoulder. that is absolute Chastity in body and mind amongst their pupils.* Now P. Let us now substitute the symbol of the Augœides or Âtman for that of foot and drink. and the result is a natural invocation of the Âtman. “Institutes of Manu. For the best foundation to build upon is always to be found upon that which a man loves best. It is no good asking a glutton who does not care a row of brass pins for music. an ape. let him every time he thinks of food and drink push the thought aside and in its place contemplate his Higher Self. anoperation not leading to Chastity. with his music. to turn music into a magical formula. † The reason for this is very simple. though absolute Chastity might mean salvation to one man. he is always longing for tasty foods and spends his whole life seeking them. proved that the strict letter of the law of Chastity had no more to do with the ultimate success of attainment than refusing to work on a Sabbath had to do with a free pass to the Celestial regions. if a woman. * We find Christ insisting on this absolute chastity of body and mind. Augœides. a frog. who was by nature chaste. Take for example a glutton who lives for his palate and his stomach. the symbol. for the Eastern Jew if he is not actually doing something dirty.THE TEMPLE OF SOLOMON THE KING therefore find almost every master of note. and for similar reasons. 55-67. if a musician. a tiger. a lizard. a formula in one great operation. unless every act of chastity was computed and performed in a magical manner. or Higher Self.† flax. is sure to be thinking about it. if roots or fruit. it might be the greatest hindrance to another. with his verses and rhymes. if a poet. a bear.” xii. inducing in the lecherous a speedy concentration. in a similar manner. is a horse.

The Western theory that Buddhists are lambs and models of virtue is due to the fact that certain Western vices are not so congenial to the Asiatic as they are to the European. many of his present-day followers are quite capable of killing their own brothers for five rupees. the greatness of the Buddha. * The Buddha (it is true) did not encourage bloodshed. Discover your normal appetite. Crowley has said. judicialism and impertiality.. Soon after his arrival in Ceylon. and at the time that he was working with Frater I.* with all his rigid virtues.THE EQUINOX He realised that there were in this world she-mules as well as she-asses. his uncharitableness. Discarding Chastity (Brahmachârya)—a good purgative for the prurient—he wrote in its place the word “Health. slavish. stubborn. slunk a pack of pig-headed dolts. menial and to the top of the hill before Hebron and saying: “My good boy. Do not become a glutton. the first thing you must do is to buy a pair of my four pound dumb-bells and my sixpenny book on physical culture. and he turned his attention to the dogmatic literature of Buddhism only to find that behind its unsworded Cromwellian colossus. To hell with ethical pigs and prigs alike. as we have already seen. his stern reasoning. if you ever intend on becoming strong. about the jibber of this crank or the jabber of that faddist. but as Mr. 192 . Do what you like. asinine and mulish. satisfy it. in spite of his having died from an overfeed of pork. but in the name of your own Higher Self wilfully do no injury to your own body or mind by over indulgence or under indulgence. A. A. the latter seldom failed to do so after having been for a few minutes in the presence of a Margate jackass.” Do not worry about this code and that law. and not because Buddhists are incapable of enjoying themselves. attracted him. and that though the former would never foal in spite of all the stallions of Moultan. and do not become a nut-cracking skindlewig.

soon discovered that by stripping his body of all these tawdry trappings. which are the Yama and Niyama of Buddhism. so that P. beautifully designed to cover the narded limbs of foolish virgins. and appealed to the reason of the middle classes of their day. in spite of Nagasena and prig Milinda. 193 .* The dogmatism of literal Buddhism appalled him. Change. † Anikka. the two chief exercises of Hathavidya. Both Buddha and Luther set aside the authority of miracles. pharisaical and “suburban” as any seventeenth century presbyter. must be broken by every Arahat each time he inhaled a breath of air. Sorrow. he at once saw. The terrific strain of Âsana and Prânâyâma. this feminine under-wear. Baptists. The Vedas were the outcome of aristocratic thought. and Bible-beer brewers. But behind all this tantalizing frou-frou. Dukka. and by utterly discarding the copy-book precepts of Baptistical Buddhists..THE TEMPLE OF SOLOMON THE KING gutless. it neither panders to the superstition of the masses nor palliates the gallantries of the aristocracy. Conventional Buddhism is pre-eminently the “nice” religion of the bourgeoisie. The Five Precepts. and that in The Three Characteristics† the summit of philosophy (The Ruach) had been reached. that full-blooded Christianity which so soon swallowed the mystical Christ and the anaemic communism of the canaille which followed him. and this no doubt is the chief reason why it has met with a kindly reception by this nation of shop-walkers. They were as absurd as they were valueless. P. puritanic. by months of trial proved to be * Buddhism as a schism from the Brahmanical religion may in many respects be compared with Lutheranism as a schism from the Catholic Church. it is essentially middle-class. as biliously narrow-minded as any of the present day Bethelites. Absence of an Ego. and so in truth was the Christianity of Constantine and the Popes. sits the Buddha in silent meditation. Anatta. the Four Noble Truths were none other than the complete Yoga. this lingerie de cocotte.

but methods of inordinate importance to such aspirants. 194 . exhaling and of holding the breath. brings with it. in spite of the mental attitude of the chela towards them. It does not matter if a patient believes in Calomel or not. Similarly with Prânâyâma. the result is certain. For it is more difficult for one who has no natural magical aptitude. a natural concentration. and even if the patient be a most hostile Christian Scientist.* As already pointed out. Individual discovery is the only true discovery worht consideration. From this discovery† Frater P. and as surely as the Calomel voided the noxious matter from the intestines of the sufferer. and one who perhaps has only just broken away from faith and corrupted ritual. so will the Prânâyâma void the capricious thoughts from the mind of the disciple. The physician adminsters it. even in the case of the most obdurate sceptic. anoyher person’s discovery only begets illusion and comment. and this * Prânâyâma acts on the mind just as Calomel acts on the bowels. the Guru gives his chela a certain exercise. † By discovery here we mean individual experiment resulting in personal discovery. which develops in the aspirant the Siddhis. an inevitable Pratyâhâra. to carry out an operation of Western Magic. and entitle the possessor to the rank of 6°=5°. who. such as the Prânâyâma exercises of Yoga. made yet another. those seemingly miraculous powers which distinguish an Adeptus Major from an Adeptus Minor. the mere fact of sitting for a time in a certain position. than it is for him to sit down and perform a rational exercise. having discarded the Shibboleths of sect. of inhaling. have adopted the fatuities of reason.THE EQUINOX not only methods of great use as a sedative before commencing a Magical Operation. which carry with them their own result. so long as the instructions of the Guru are properly carried out.

of pulling the strings of mystical marionettes and reducing himself to the level of an occult Punch and Judy showman. but the act brought with it a recoil. and now he carried them secrety like some precious blade of Damascus steel. and then one day will come wherein he will be able to pay his own ransom. by a self-control (a still higher concentration) refused to expend these occult powers. The higher he ascended into the realms of the Ruach the more he realized that the irrational folly of performing wonders before a mob of gargoyle-headed apes. the benefit accruing from which is again placed to the credit of the bodily powers. Ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that Ojas is produced. and that gentleness and humlity would often succeed where brutality and much boasting were sure to fail. charged like a Leyden jar. and that further restraint in its turn produced an accumulation of these occult powers. And this was. The Siddhis are like the Gold of the Alchemist.THE TEMPLE OF SOLOMON THE KING time one of still greater importance. and this is the only ransom that is acceptable unto God. hidden in a velvet sheath. concealed * Nearly all the Masters have been cautious how they handled this power. 195 . He had attained to powers that were beyond the normal. that if the Adept. and the more secretly it is kept and the more it is hoarded the richer becomes the discoverer. Once discovered it is kept secret. generally refusing to expend it at the mere caprice of their followers or opponents. when once the Siddhis were attained.† By now he was beginning to learn that there was more than one way of opening the Lion’s jaws. instantaneously could he transmute this power into whatever he willed. † Possibly the restraint of Brahmachârya produced the Siddhis.* by degrees he accumulated within himself a terrific force. and caused an exhaustion and a void which nullified the powers gained.

silently. but every ready to hand.THE EQUINOX from view. it might leap forth from its sheat like a flash of lightning from betwixt the lips of God. shart and glittering bright. and slay him who had ventured to cross his path. without even so much as grating against his bones. He did not display his weapon to the wanton. thou harlot of the seven mensions of God’s Glory! But he kept it free from rust. 196 . neither did he brandish it before the eyes of the gilded courtezan—Babylon. so that when the time came wherein he should be called upon to use it.


A∴ A∴ Publication in Class B. Fra. A∴ A∴ . Imprimatur: N.

X.THE TEMPLE OF SOLOMON THE KING VI. IV IV. — { Nothing No Limit Limitless L. Hebrew Names of Numbers and Letters. II II. \ylglgh tycar twlzm yatbc qdx \ydam cmc hgn kbwk hnbl twdwsy \lj jwr [Planets follow Sephiroth corresponding] Crown Wisdom Understanding Mercy Strength Beauty Victory Splendour Foundation Kingdom Ox House Camel Door Window Nail Sword Fence Serpent Hand Palm Ox Goad Water Fish Prop Eye Mouth }wa [ws }ya 0 rwa [ws }ya rtk 1 hmkj 2 hnyb 3 dsj 4 hrwbg 5 trapt 6 jxn 7 dwh 8 dwsy 9 rwklm 10 [la 11 tib 12 lmg tld hh ww }yz tyj tyf dvy [k dml \ym }wn ]ms }yu hp ydx [wq cyr }yc wt wt }yc 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 32 bis 31 bis hlt rwc \ynwat }frs hyra hlwtb \ynzam \ym brqu tcq ydg yld Fish-hook \ygd Back of head Head ca Tooth Tau (as Egyptian) ta — }ra — . English of Col. The Heavens of Assiah III. Key Scale. Mystic Numbers of the Sephiroth 0 1 3 6 10 15 21 28 36 45 55 66 78 91 105 120 136 153 171 190 210 231 253 276 300 325 351 378 406 435 465 496 528 — — — Sphere of Primum Mobile Sphere of the Zodiac Sphere of Saturn Sphere of Jupiter Sphere of Mars Sphere of Sol Sphere ofVenus Sphere of Mercury Sphere of Luna Sphere of the Elements Air Mercury Luna Venus Aries Taurus Gemini Cancer Leo Virgo Jupiter Libra Water Scorpio Sagittarius Capricorn Mars Aquarius Pisces Sol Fire Saturn Earth Spirit V.V. English of Col. I.

500 30 40. The Parts of the Soul jwr hmcn hyj cpn hdyjy XII. w h y # c 11 23 31 32 bis 31 bis hm Yetzirah. A B G D H V Z Ch T Y K L M N S O P Tz Q R Sh Th t c a b g d h v z j f y ] k l \ m } n s u [ p { x q r c t 31 32 32 bis 31 bis 30 27 28 29 23 24 25 26 21 22 11 12 13 14 15 16 17 18 19 20 English of Col. Hearing X The Letters of the Name. 600 50. 700 60 70 80. Secret Names of the Four Worlds. Touch A Spirit. Numbers printed on Tarot Trumps. 900 100 200 300 400 — — VII. Creative World bu Atziluth. 0 I II III IV V VI VII XI IX X 1 2 3 4 5 6 7 8 9 VIII XII XIII XIV XV XVI XVII XVIII XIX XX XXI — — VIII.XV. The Four Worlds. Hebrew Letters and English Equivalents used in this Article. Value of Col VII. The Planets and their Numbers # = $ & % ! ' XVIII. Archetypal World }b Assiah. Parts of the Soul. The Self The Life Force The Intutition hdyjy hyj hmcn The Intellect jwr The Animal Soul cpn 10 . The Elements and Senses D Air. Secret Numbers corresponding 45 63 72 52 — XI. 8 9 7 4 5 6 3 XVII. Formative World gs Briah. Taste B Fire. XIII. Material World — — XVI. Sight E Earth. 12 13 14 21 27 30 32 IX. XIV. 1 2 3 4 5 6 7 8 9 10 20. XVII. Smell C Water. 800 90.

“And when he was yet afar off. his Father saw him and ran. the weary Prodigal. the devil being subtle.” yet. and cry: “Father!” And. capable of disguising himself as an angel of light. Luke unaccountable omitted. Luke’s Gospel.” Had it not been so. One little point St. he is apt to see phantoms. 69 . satisfied as himself was—in a sense—with his own progress. “To the persevering mortal the blessed immortals are swift. He is apt to clasp shadows to him. exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the House of his Father. swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime. When a man is as hungry and weary as was the Prodigal.’s accomplishments in the ancient sciences of the East. it was not yet by these paths that he was destined to reach the Sublime Threshold of the Mystic Temple. were it otherwise. no mortal however persevering could attain the immortal shore. As it is written in the Fifteenth Chapter of St. it behoves the Prodigal to have some test of truth.THE TEMPLE OF SOLOMON THE KING—(Continued) Great as were Frater P. For though it is written.

all glorious within. What then is the standard of truth? What tests shall we apply to revelation. As as we have seen in our chapter on Yoga. We set phantoms to chase phantoms. 1). “Try the spirits. “Accept no messenger of God. this mind is a very aspen. Mark xii. the Godforms. The Father himself does send messengers.” banish all. the Holy Ruach or mind of man. must I not much more doubt my spiritual vision. the Robes.” no mistake when “St. on the whole) for so many years. 10). like the veritable daughter of the King. and if we stone them. or another test the truth of any message purporting to come from the Most High? On the astral plane. as we learn in St. my vision just open like a babe’s. the Elemental Weapons. the Nephesch adorned: she is not the King himself. A counsel of perfection.. when our tests of experience are found wanting? If I must doubt my eyes that have served me (well. So that is no vain counsel of “St. whether they be of God. We make our Scin-Laeca pure and hard and glittering. my vision untested by comparison and uncriticized by reason? 70 . xii. and as we may see in the last chapter of Captain Fuller’s “Star in the West. Now how should Frater P. yet she is but the King’s daughter. and such childish toys. until at last the Father himself comes forth.” this mind is a very cockpit of contradiction. John” (1 John iv.THE EQUINOX Some great mystics have laid down the law. we may perhaps in our blindness stone the Son himself when he is sent. Paul” claims the discernment of Spirits to be a principal point of the armour of salvation (1 Cor. its phantoms are easily governed by the Pentagram.

without exaltation of soul. subtle. and body as by His favour they bathe in His lustral and illimitable Light? It must first here be spoken of the Exoteric Qabalah to be found in books. a science of the spirit itself. spirit. For the student unacquainted with the rudiments of the Qabalah we recommend the study of S. as Frater P. there is one science that can aid us. of that marvellous stream that pours its living waters into the Ocean of apodeictic certainty. and body before thy divine Author. Truth is the source. and Westcott’s “Introduction to the Study of the Qabalah. showing the falsity and absurdity of the uninitiated path. Need we say that we speak of the holy Qabalah? O science secret. whose results are limpid as the divine Water. all-embracing as the divine Air. whose method is simple as the divine Light.” We venture to append a few quotations from the 71 . L. and subtle as the divine Fire. whose teacher is God. and solid as the divine Earth. properly understood by the initiated mind. without prostration of soul. who shall name thee without veneration. and sublime. was able to understand them. the Truth that is infinite in its infinity as the primal Truth which which it is identical is infinite in its Unity. more self-supporting than philosophy. Mathers’ “Introduction” to his translation of the three principal books of the Zohar. Next we will deal with the esoteric teachings of it. spirit. is as absolute as mathematics. the pure truth and reasonableness of the hidden Way. And of these we shall give examples.THE TEMPLE OF SOLOMON THE KING Fortunately. a shell of that perfect fruit of the Tree of Life. and Economy the course. a science that.

10). Ahebah. w = 6. who embraced the Christian faith in 1665. m= 40. which is the numeration of the word jycm . Gabriel and Raphael. h = 5. Gematria.” equals in numerical value laprw layrbg lakym wla . and this theory is also extended to phrases. d = 4. is made the initial of a word. and we obtain hrwt larcy wlbqyc \yhla har tycarb . Messiah. total = 300. “In the beginning the Elohim saw that Israel would accept the Law. In the first every letter of a word is taken for the initial or abbreviation of another word. the first word in Genesis. Metatron or Methraton. It is based on the relative numerical values of words. j = 8. “Shiloh shall come” = 358. Temurah. h = 5. Thus also the passage. a Jewish Qabalist.THE EQUINOX The literal Qabalah is . a = 1. three men. is divided into three parts: ayrfmg . 2 hclc hnhw . c. and the name of the Deity. “And lo. and it is therefore a symbol of the spirit of the Elohim. Thus the letter Shin. love. total = 13. . is 300. These all have a Christian tendency.” In this connection I may give six very interesting specimens of Notariqon formed from this same word tycarb by Solom Meir ben Moses. h = 5.” With regard to Gematria of phrases (Gen. Again. former document. j = 8. hlyc aby . 72 . Notariqon is derived from the Latin word notarius. Thus every letter of the word tycarb . the Spirit of the Elohim. and took the name of Prosper Rugere. a shorthand writer. Gen. Notariqon. “My Name is in him. ydc. Berashith. and hrwmt. Achad. and a = 1. and is equivalent to the number obtained by adding up the numerical values of the letters of the words \yhla jwr. Vehenna Shalisha. or a = 1. Shaddai. I think these instances will suffice to make clear the nature of Gematria. One and hbha. The angel Metatron is said to have been the conductor of the children of Israel through the wilderness. which will show the elementary principles of calculation. Be-Rashith Rahi Elohim Sheyequebelo Israel Torah. Words of similar numerical values are considerered to be explanatory of each other. total = 13. xlix. each make 314. Ruach Elohim. Of Notariqon there are two forms. For r = 200. “These are Michael. Yeba Shiloh. b = 2. Similarly the words dja. Gematria is a metathesis of the Greek word grammateia. so that from the letters of a word a sentence may be formed. }wqyrfwn . Dr. each = 13. Elo Mikhael Gabriel ve-Raphael. i = 10. . l = 30. xviii.” for each phrase = 701. so the one is taken as symbolical of the other. Westcott’s little book is principally valuable for its able defence of the Qabalah as against exotericism and literalism. the name of the angel }wrffm . Unity. of whom God says.

THE TEMPLE OF SOLOMON THE KING and by their means Prosper converted another Jew. The second form of Notariqon is the exact reverse of the first. from the initials and finals of the words hmymch wnl hluy ym. one letter is substituted for another letter preceding or following it in the alphabet. Ben Ruach Ab. Chokmah Nesethrah. My first. and then by changing alternately the first letter or the first two letters at the beginning of the second line. wlksy uwcy ypwgc rttsa \ypxr tgwub . “Circumcision. Mi Iaulah Leno ha-Shamayimah. “grace.” The fifth is. hwrcat uwcy dltc rjba hywar hlwtb . twenty-two commutations are produced. Chen. “I will hide mayself in cake (baked with) coals. and thus from one word another word of totally different orthography may be formed.” Similarly.” The Qabalistical importance of these sentences as bearing upon the doctrines of Christianity can hardly be overrated. According to certain rules. the Father. the Spirit.” The sixth is.” The second is wdwbut djy \tcwlc ba jwr }b. 12) are formed hlym. my body. Beboa Rabban Ashar Shamo Yeshuah Thaubado: “When the Master is come whose Name is Jesus ye shall worship. whose Name is Jesus. and ye shall call her blessed. Temurah is permutation. Thus the Qabalah is called hrtsn hmkj . “the secret wisdom”.” The fourth is wdwbut uwcy wmc rca }br awbb . Thus the alphabet is bent exactly in half. Shaloshethem Yechad Themim: “The Son. for ye shall eat Jesus. “Who shall go up to heaven?” (Deuteronomy xxx. the system 73 . Albath. Their Trinity. of a sentence. Milah. or the medials. Shaloshethem Yechad Thaubodo: “The Son. Beaugoth Ratzephim Assattar Shegopi Yeshuah Thakelo. and one half is put over the other. and if we take the initials of these two words j and n we form by the second kind of Notariqon the word }j. By this the initial or finals or both. in the middle. the Tetragrammaton. For example’s sake. The first is \ymt djy \tcwlc ba jwr }b . are taken to form a word or words. “I will choose a virgin worthy to bring forth Jesus. Betulah Raviah Abachar Shethaled Yeshuah Thrashroah. thus: 11 k m 10 y n 9 f s 8 j u 7 z p 6 w x 5 h q 4 d r 3 g c 2 b t 1 a l Each method takes its name from the first two pairs comprising it. I will give the method called tbla. Ben Ruach Ab. who had previously been bitterly opposed to Christianity. implying that God hath ordained circumcision as the way to heaven. Bekori Rashuni Asher Shamo Yeshuah Thaubodo: “Ye shall worship My first-born. Perfect Unity.” The third is wdwbut uwcy wmc rca ywncar yrwkb.” and hwhy. These are called the “Table of the Combinations of Tziruph ([wryx)”. the Father. the Spirit. ye shall equally worship Their Trinity.

beginning with t and ending with a. and the Irregular. Ruach. should be made. a square will answer for h. To make any of these. zbja . Then comes the “Rational Table of Tziruph. Aiq Bekar. and the letters written in. Detzau. Again. Thus. will answer for the letter q if it have three dots or points within it. there is the method called qrct. by taking the portions of the figure to show the letter they contain. jbfa . fbya . kbla . that by the mode of Temura called 74 . putting one point for the first letter. hbwa . Thashraq. which is simply writing a word backwards. So also with regard to the other letters. containing qya. sbua . It is thus formed: 300 c 600 \ 900 { 30 l 60 s 90 x 3 g 6 w 9 f 200 r 500 ] 800 [ 20 k 50 n 80 p 2 b 5 h 8 j 100 q 400 t 700 [ 10 y 40 m 70 u 1 a 4 d 7 z I have put the numeration of each letter above to show the affinity between the letters in each chamber. xsqa . in the second row begin with c and end with t. from jwr. lbma . Sometimes this is used as a cipher. pbxa . gbda . n or ]. rbca and cbta . in the third begin with g and end with b. &c. The names of the other twenty-one methods are: tgba . two. a square. two for the second. Besides all these. Thus the right angle. by Albath. containing 484 squares. or three points respectively placed within it.” known respectively as the Right. as an example.” another set of twenty-two combinations. the Averse. and so on. tdga . ybka . There are also three “Tables of the Commutations. For the “Right Table” write the alphabet across from right to left: in the second from of squares do the same but begin with b and end with a. which I have not space to describe. There is one more very important form. I will merely mention. is formed uxd.THE EQUINOX of pairs of letters being the groundwork of the whole. To these must be added the modes dgba and \bla. as either letter in a pair is substituted for the other letter. &c. nbsa . But there are many other ways of employing the Qabalah of the Nine Chambers. mbna . according to whether it has one. ubpa . qbra . The “Irregular Table” would take too long to describe. For the “Averse Table” write the alphabet from right to left backwards. called the “Qabalah of the Nine Chambers” or rkb qya. dbha .

the Son. in the variations found in the spelling of certain words. r = 200. the letters of Berashith. . the end or rest. the second letter. the word kcc. it makes rbb. there are certain meanings hidden in the shape of the letters of the Hebrew alphabet. the shape of the Hebrew letter Aleph. and ba. &c. is said to symbolise a Vau. the Profuse Giver. Sheshakh. y. taking their numerical powers. is 30 + 600 + 200 + 2 + 5 = 837 = (by Gematria) lz tt. Father is obtained. which is the initial letter of hkrb. ba. or in a letter being written upside down. are the initial letters of the names of the three persons of the Trinity: }b. If with the fourth letter. a. Ruach. the beginning. it is found that in Jeremiah xxv. . doubled. in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter. to the first. Thus. with a Yod. Again. . represents a Daleth. be-Bar. insted of being 30 + 40 + 200 + 2 + 5 = 277. h. arb. y = 10. in peculiarities observed in the position of any of the points or accents. a. Berakhah.THE TEMPLE OF SOLOMON THE KING cbta. in any letter or letters being written in a size smaller or larger than the rest of the manuscript. be added. . Ab. r. Athbash. c. If to the first letter. . If all the letters be read except the first. tycarb. It is to be further noted with regard to the first word in the Bible. which is that of rra. between a Yod. thus: b = 2000. is written with the character \ (M final) in the middle of the word. Similarly the shape of the letter He. which have a letter more in some places than they have in others. w. Furthermore the first letter of the Bible is b. for multiplying. instead of the ordinary initial and medial m. 75 . a = 1000. Berashith. The consequence of this is that the total numerical value of the word. blessing. the Father. the Spirit. d. and thus the letter itself represents the word dwy. symbolizes lbb. and t = 400: total = 3910 years. Yod. the first b and the last t be counted. Babel. For example. and not a. . 7. Rashith. that the first three letters. being the time in round numbers. Besides all these rules. Lemarbah. Ben. Sehebeth. Tat Zal. cursing. c = 300. express the number of years between the Creation and the Birth of Christ. it makes tbc. the word is made to bear a different qabalistical meaning. . Arar. it makes tycar. by writing the Mem as a final instead of the ordinary character. jwr. . the word hbr\l. 6. or in a letter being written in the middle of a word in a character generally used only at the end. d. Pico della Mirandola gives the following working out of tycarb: By joining the third letter. in or through the Son. Ab. written at the lower left-hand corner. and a Daleth. . b. 26. b. In Isaiah ix. and in certain expressions supposed to be elliptic or redundant. y.

Rab. great. for it is centreless. as I have before shown. it is rather consideed by the Qabalists as depending back from the number of unity than as a separate consideration therefrom. where the circle 0 represents the Negative. omitting the two first. .” But in as much as negative existence is a subject incapable of definition. but of course in their hidden idea only. the Crown. This again consists of nine letters. Rash. Ash.” &c. it makes br. and that the earth is in the heaven. fire. covenant. they give tc .” Or. and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being. omitting the first. they give tyrb . and they are concentrated in Kether. And if the first be added to the last. the next two be taken. but it concentrates a centre. or the number one. or The Waters of the East). which thus shadow forth the first three Sephiroth or numbers. they give ca . but after a heavenly manner. There are three qabalistic veils of the negative existence. but after an earthly manner. . they make arb . man. If. Sheth. the Limitless. the Limitless Light. . Thob. Again. If to the two first be joined the two last. foundation. for the number ten is but a repetition of unity freshly derived from the negative. . Ain-Soph. the three following be taken. and the 1 the Unity. Thus “Kether is in Malkuth. Negativity. Ain Soph Aur. Ain. and Malkuth is in Kether. This title consists of six letters and shadows forth the idea of the first six Sephiroth or numbers. which is sometimes used for bwt . it gives cya . then. which in this sense is the Malkuth of the hidden ideas of the Sephiroth. they make car . Aish. the limitless ocean of negative light does not proceed from a centre. 76 . Berith. and symbolizes the first nine Sephiroth. it gives bt . The first veil of the negative existence is the }ya. If. wherefore they frequently apply the same terms and epithets indiscriminately to either. If after the third be placed the fifth and fourth. which is the number one of the manifested Sephiroth. better known as Eugenius Philalethes) says (in Euphrates. . if the second letter be put before the first. as is evident from a glance at its ordinary representation in Arabic numerals. This word consists of three letters. If the fourth and last be joined. I will explain this.” “The Ancient of the Ancient Ones. the First Sephira. head. created. good. which therefore may be said to be the Malkuth or number ten of the hidden Sephiroth. as an alchemical writer of great repute (Thomas Vaughan. Such epithets are “The Concealed of the Concealed. .” the “Most Holy Ancient One. Theb.THE EQUINOX If the first three letters be taken. Kether. . apparently quoting from Proclus: “That the heaven is in the earth. Bera. . The second veil is the [ws }ya. Thus. The third veil is the rwa [ws }ya. But when we reach the number nine we cannot progress farther without returning to the unity. .

The best rendering of the word is “numerical emanation. 10. however. 9. and thereby capable of producing an offspring. not Achad. Now.” These prior worlds are considered to be symbolized by the “kings that reigned in the land of Edom. jointly and severally. male and female. 2.” This will be found fully explained in various parts of this work. as in the higher mathematics we reason of numbers in their abstract sense. we hear much of the Father and the Son. we find the development of the persons and attributes of God. as male and female—that the worlds of the universe could not subsist. Now. Now. 7. The first is singular. the numbers 1. We now come to the consideration of the first Sephira. Achath (feminine. They have. the translators of the Bible have crowded out of existence and smothered up every reference to the fact that the Deity is both masculine and feminine. 26: “And the Elohim said: Let us make man. But in as much as \y is usually the termination of the masculine plural.THE TEMPLE OF SOLOMON THE KING I must now explain the real meaning of the terms Sephira and Sephiroth. and they are therefore spoken of in the Qabalah as the “Edomite kings. Ruach. Eloh. Spirit. 3.. this Mother is Elohim. in the words of Genesis (i. 2) “The earth was formless and void. But in the Qabalah we find that the Ancient of Days conforms Himself simultaneously into the Father and the Mother. by the twryps . 27). before there reigned a king over the children of Israel”. for some reason or other best known to themselves. masculine) Ruach Elohim Chayyim: “One is is She the Spirit of the Elohim of Life. 4.e. which are the most abstract forms of the ten numbers of the decimal scale—i. and is here added to a feminine noun. or the Number One. is feminine. left an inadvertent admission of their knowledge that it was plural in Genesis i.e. They have translated a feminine plural by a masculine singular in the case of the word Elohim. 8. how could Adam be made in the image of the Elohim. but we hear nothing of the Mother in the ordinary religions of the day. Sephiroth. the second is plural. or. 5. we find that before the Deity conformed Himself thus—i. unless the Elohim were male and female also? The world Elohim is a plural formed from the feminine singular hla. 6.” Now. so in the Qabalah we reason of the Deity by the abstract forms of the numbers.” Again (v. as appears from the following passage of the Sepher Yetzirah: \yyj \yhla rwr tja. Of these some are male and some are female. in other words. by adding \y to the word. it gives to the word Elohim the sense of a female potency added to a masculine idea.” There are ten Sephiroth. It was from this ancient Oriental theory that Pythagoras derived his numerical symbolic ideas. Therefore. Again. and thus begets the Son. we are usually told that the Holy Spirit is Masculine. 77 . But the word jwr. Among these Sephiroth.

Woman is equal with 78 . Chokmah. and hwhy. the Crown. Ama. She is the supernal Mother. and thus forms. Wisdom. it is also incapable of multiplication. Kether. And the effect of a definition is to form an Eidolon. for the maintenance of the Universe in order. and amya. duplicate. 1 is definable. and a fitting type of the Father of all things. who is eternally conjoined with ba. who is co-equal with Chokmah. a masculine active potency reflected from Kether. the Father. the zero. or image of the thing defined. and the great feminine form of God. the number 2. Now also we have the commencement of a vibration established. For though 0 be incapable of definition. and produced them in succession. I AM. . for the number 1 vibrates alternately from changelessness to definition. Mother. the Father. This second Sephira is represented by the Divine Names. The name of the first Sephira is rtk. then. 14: hyha. is like two straight lines which can never enclose a space. . and back to changelessness again. as it were. Aima. Thus is it a fitting representative of the great unchangeable Father of all. and therefore is powerless till the number 3 forms the triangle. called hnyb. hy. The name of the second Sephira is hmkj. just as also is negative existence. It is also called ba. in other words. thus:— The number 2. Now. Now this number of unity has a twofold nature. or Triad. . is a feminine passive potency. who is the number 3. It is also called ama. . divide 1 by itself and it still remains 1. then. It is indivisible. is incapable even of addition. but in its property of capability of addition it may be called the first number of a numerical series. Thus this Sephira completes and makes evident the supernal Trinity. This first Sephira contains nine. if 1 can neither be multiplied nor divided. How. as I have before explained. . we obtain a duad composed of 1 and its reflection. This Sephira is the active and evident Father. 0. . in whose image man and woman are created. Binah. Therefore she is the most evident form in which can know the Father.THE EQUINOX the Monad of Pythagoras. and among the angelic hosts by \ynpwa. the great productive Mother. Auphamim. to whom the Mother is united. or the Duad. Yah. The Divine Name attributed to it is the Name of the Father given in Exodus iii. then. It signifies Existence. how is the number 2 to be found? By reflection of itself. is another 1 to be obtained to add to it. . . In its unchangeable one-ness it is scarcely a number. The third Sephira. Eheieh. the Understanding. co-equal with Chokmah. equal before God. In this number are the other nine hidden. Thus. Thus. . according to the teaching of the Qabalah. is it the father of all numbers. the Elohim. For Chokmah. and therefore is she worthy of all honour. the link between the negative and the positive. the Wheels. multiply 1 by itself and it is still 1 and unchanged.

and ydc. as distinguished from Malkuth. or Firmness and Victory. Scintillating Flames (Ezekiel iv. The number 7. Beni Elohim. Geburah. Yesod. From this emanated the feminine passive potency hrwbg. is spoken of as }ypna ryuz. These two produced dwsy. the first Sephira. and \yhla hwhy. Aralim. Chesed. Shaddai: and among the angels by \yca. The seventh Sephira is jxn. The number 5. Melekh. The six Sephiroth of which Zauir Anpin is composed. corresponding to the Divine Name twabx hwhy. the Flames (Psalms civ. Chashmalim. Aima is the woman described in the Apocalypse (ch xii). IHVH Tzabaoth. Deen. 6). the Lesser Contenance. Elohim. 6). Kings. This Sephira. El. answering to the Divine Name twabx \yhla. Tiphereth. Pachad. Hod. the Thrones. Aishim. Elohim Tzabaoth. Thence proceeded the feminine passive potency dwh. The number 4. the inferior Mother. She is the supernal Mother. seventh. the Mighty One. Elohim Gibor. and the Angelic Order \ylara. or the Vast Countance. the brilliant ones (Daniel x. trapt. and the angelic names \ynanc. as it has been the persistent endeavour of socalled Christians to make her. Bride and Queen. Splendour. the sons of the Gods (Genesis vi. or }yd. which is one of the names of Kether. This third Sephirah is also sometimes called the Great Sea. and certainly not inferior to him. 4). the Lord of Armies. 4). This union of the second and third Sephiroth produced dsj. and the angelic names \yhla. This Sephira is also called djp. represented by yj la. also called hlwdg. Beauty or Mildness. Fear.THE TEMPLE OF SOLOMON THE KING man. The number 8. Gedulah. Thus by the union of justice and mercy we obtain beauty and clemency. And from these two issued the uniting Sephirah. Zauir Anpin. and among the angels to \yhla ynb. or “Path” or “Numeration”—for by these latter appellations the emanations are sometimes called—together with the fourth. Netzach. and the angelic name \yprc. The number 6. the Mighty Living One. Elah. Elohim. Shinanim (Psalm lxviii. represented by the Divine Name tudw hwla. fifth. a masculine potency represented by the Divine Name la. the King. Melekim. 18) or \yklm. and \ycycrt. and the second trinity of the Sephiroth is complete. Tarshishim. 4). and the angelic name \ylmcj. and ninth Sephiroth. Strength or Fortitude. He is also called ]lm. 79 . by way of antithesis to Macroprosopus. Greatness or Magnificence. or Microprosopus. and lha. yielding the third Trinity of the Sephiroth. To her are attributed the Divine Names \yhla. the Foundation or Basis. are then called His six members. Gods. eighth. the Gods of Armies. Eloah va-Daath. Seraphim (Isaiah vi. represented by the Divine Names rwbg \yhla. The number 9. Justice. Mercy or Love.

represented by the Divine Name ynda. fourth. Anpin. the masculine and feminine potencies are regarded as the two scales of the balance. though marking a masculine Sephira. These three aspects are called the faces. which will be the greatest trinity. lkcwm \lwu . but the Crown. }wmdq \da. Thus is the tree of life. Adam Qadmon. the hidden influence.THE EQUINOX The number 10. and hence this triad is called the intellectual world. Malkuth. Olahm ha-Mevetbau. . spirit. Olahm Mevshekal. nor is there a Sephira which succeeds Malkuth. \ybwrk. and among the angelic hosts by the Kerubim. It is called twklm. and the inferior by the Queen. . again. By these remarks it will be understood how Chokmah is a feminine noun. then. Now. and the uniting Sephira as the beam which joins them. the sun and the moon. The connecting link of the Sephiroth is the Ruach. it is evident that they represent the intellect. these three are represented thus: the supernal. Olahm Morgash. thus completing the decad of the numbers. \yyj {u . The third represents power and stability. . In this. Otz Chaiim formed. ubfwmh \lwu . ninth. the middle by the King. and tenth emanations. balance. and a uniting intelligence which is the result. In each of the three trinities or triads of the Sephiroth is a duad of opposite sexes. consisting of the third. Here we at once find alchemical symbolism. From this ninth Sephira came the tenth and last. the inferior Mother. . . Trinity in Unity. Shekinah. But. each of these Sephiroth will be in a certain degree androgynous. the Kingdom. . for it will be feminine or receptive with regard to the Sephira which immediately precedes it in the sephirothic scale. from Mezla. Adonai. and the Middle Pillar of Mildness. and also the Queen. and hnykc. consisting of the second. the first triad being placed above. fifth. And the earthly correlatives of these will be the primum mobile. the Protogonos. But there is no Sephira anterior to Kether. Now. Thus. the Bride of Microprosopus. In looking at the Sephiroth constituting the first triad. and seventh emanations. the upper. sixths. lower and middle. and the Unity represented by the central point of the beam. In their totality and unity the ten Sephiroth represent the archetypal man. and masculine or transmissive with regard to the Sephira which immediately follows it. and eighth. Kether. Matrona. and is therefore called the material world. or highest. . }ypna . . The second triad corresponds to the moral world cgrwm \lwu . . I will now add a few more remarks on the qabalistical meaning of the term alqtm. the left-hand Pillar of Judgement. the term balance may be said to symbolize the Triune. Metheqela. consisting of the first. in the Sephiroth there is a triple Trinity. the second and third 80 . The Sephiroth are further divided into three pillars – the right-hand Pillar of Mercy.

and the queen. which proceeds from Briah. in such a manner that the three masculine Sephiroth are on the right.” on which all things depend. the world of creation. and have suitable habitations (See Tables in 777). but in a descending scale of brightness. Korsia. hayrbh \lwu . Olahm ha-Yetzirah. that worlds were created and destroyed prior to the present creation. though they are still of the purest nature. or archetypal world. or the Atziluthic World. in qabalistic language. But according to the Qabalah.THE TEMPLE OF SOLOMON THE KING below. Olahm Atziluth. and Israel is the balanced Sephiroth (Genesis xxxvi. and that it consists of the crown. Olahm ha-Qliphoth. material shells. and without any admixture of matter. whose ten Sephiroth are reflected herein. or. made up of the grosser elements of the other three. I have already remarked that there is one trinity which comprises all the Sephiroth. which in their highest divine nature are symbolized by the first three Sephiroth. each containing a repetition of the Sephiroth. the throne. This important fact. the world of action. These primordial worlds are called the “kings of ancient time” and the “kings of Edom who reigned before the monarchs of Israel. It is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment. whilst the four uniting Sephiroth occupy the centre. 81 .” In this sense. The second world is the Britic world. and destroyed. hryxyh \lwu . also called aysrwk . but these could not subsist. It is an immediate emnation from the world of Atziluth. The third is the Yetziratic world. and though less refined in substance. This is the qabalistical “tree of life. 31). In it is also the abode of the evil spirits which are called “the shells” by the Qabalah. The devils are divided into ten classes. twpylq . or world of formation and of Angels. Olahm ha-Assiah. The fourth is the Assiatic world. is again and again reiterated in the Zohar. which is this world of matter. Chokmah. the universe was born from the union of the crowned king and queen. twpylqh \lwu . and Binah. Son and Holy Spirit. (In some senses this is the Christian Trinity of Father. as the equilibrium of balance was not yet perfect. twlyxa \lwu . Qliphoth. and they were convulsed by the unbalanced force. called also the world of shells. hycuh \lwu . before the complete form of the heavenly man (the ten Sephiroth) was produced. the king. three feminine on the left.) It is the Trinity which created the world. and this world gave birth to three other worlds. Kether. there were certain primordial worlds created. Olahm ha-Briah. Edom is the world of unbalanced force. and who assume a form when they appear to man. Now the Sephiroth are also called the World of Emanations. and are consequently more limited. is still without matter. There is considerable analogy between this and the tree Yggdrasil of the Scandinavians.

\ynwnz tca. The two first are nothing but absence of visible form and organization. so to speak. whyh . the one first. it is the only word that will bear so many transpositions without its meaning being altered. O Lord!” A brief explanation of Agla is this: A. His wife is the harlot. the one last. Therefore. the King of the qabalistic Sephirothic greatest Trinity. There are three other tetragrammatic names. contains all the Sephiroth with the exception of Kether. Adonai. hyhw . or else he substitutes for it the name ynda. as the Son reveals the Father. Eheieh. causeth heaven and earth to tremble. . as darkness and impurity increase with the descent of each degree. Lord. the angel of poison and of death. existence. Samael is considered to be identical with Satan. and united they are called the Beast. Ateh Gibor leOlahm Adonai. properly speaking. . and the Son in His human incarnation in the Christian acceptation of the Trinity. Agla.THE EQUINOX The Demons are the grossest and most deficient of all forms. But hwhy. Lord. . the Tetragrammaton. G. They are called the “twelve banners of the mighty Name” and are said by some to rule the twelve signs of the Zodiac. “He who can rightly pronounce it. hwyh . the Trinity in Unity. like hyha. yhhw . wyhh . hwhy. hywh . Chioa. for it is the name which rusheth through the universe. Microprosopus. or woman of whoredom. A. hhwy .” and it is thus. which we call Jehovah. but is a notariqon of the sentence ynda \lwul rwbg hta. Isheth Zanunim. Samael. a glyph of existence. The true pronunciation is a most secret arcanum. The radical meaning of the word is “to be. whhy . and is a secret of secrets. awyj. hhyw . ynda. and alga. Thus the infernal trinity is completed. This last is not.” Therefore when a devout Jew comes upon it in reading from the Scriptures. as we shall presently see. but instead makes a short pause. And 82 . is in Hebrew a name of four letters. . It is capable of twelve transpositions. and specially signifies the Lesser Countenance. the completion of the Great Work. The name of the Deity. . These are the twelve banners:—hwhy . The third is the abode of darkness. he either does not attempt to pronounce it. the averse and caricature of the supernal Creative One. L. but in inverse ratio. “Thou art mighty for ever. so does hwhy reveal hyha. . which all convey the meaning of “to be”. which is. a word. Their prince is lams. I myself know some score of different mystical pronunciations of it. Adonai. . Eheieh. . and the true pronunciation of it is known to very few. . ywhh . and torture those who have given themselves up to those vices in earth-life. Next follow seven Hells occupied by thoe demons which represent incarnate human vices. yhwh . Their ten degrees aswer to decad of the Sephiroth. which are hyha.

or the Absence of Things. 77. The Tetragrammaton hwhy is referred to the Sephiroth thus: the uppermost point of the letter Yod. 33. 38. which does not mean and cannot mean Negatively Existing (if such an Idea can be said to mean anything). 71. 24. 73. 16. after years of study. 74. See Illustrations 2. 72. 22. It should not prove easy. the “inferior He” to Malkuth. 48. 29. which Mr Aleister Crowley has printed at the end of the first volume of his Collected Works. 12. Liddell MacGregor Mathers. 64. 39. of course 777 stands alone and unrivalled. 41. 50. Knorr von Rosenroth’s “Kabbala denudata. }ya. 35. 63. 40. 66. 79. 82. 61. the father of Microprosopus. y. Frater P. 17. 65. 19. 27. 78. the letter h. 75. First is Nothing. Advanced students should then go to the fountain head. the letter h. and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von Rosenroth himself never understood in any deeper sense.THE TEMPLE OF SOLOMON THE KING ynda is the Queen “by whom alone Tetragrammaton can be grasped. the Bride of Microprosopus. is said to refer to Kether. QABALISTIC DOGMA The Evolution of Things is thus described by the Qabalists. 47. confessed: “I cannot get much out of von Rosenroth”. The Graphic Qabalah has already been fully illustrated in this treatise. lastly. who misread the Text and stultified the 83 . As a book of reference to the hierarchical correspondences of the Qabalah. which are called the six members of Microprosopus (and six is the numerical value of w). 34. or “the supernal He” to Binah. 76.” whose exaltation into Binah is found in the Christian Assumption of the Virgin. 43. 45. as S. 18. By far the best and most concise account of the method of the Qabalah is that by an unknown author. and which we here reprint in full. the letter y itself to Chokmah. 21. the letter w to the next six Sephiroth.” and study for themselves. 46.. 51. the tenth Sephira. 28. the supernal Mother.

If I wish to visit the Sphere of Geburah. So also. when identical with. Rosenroth. under the figure of the ten Numbers and the 22 Letters which together compose what the Rosicrucians have diagrammatised under the name of Minutum Mundum. it is a Test of their Truth. (c) The Method of Analogies drawn from the Shape of the Letters. that of another Word. or Energy-Motion. w is _. in respect of its Blueness—one would have to decide which from other Data—and refer it to the XVIIth Key of the Taro in Respect of its Starriness. The Use of these Attributions is lengthy and various: I cannot dwell upon it: but I will give one Example. (d) The Method of Deductions drawn from the Meanings and Correspondence of the Letters. The three Letters of rwa thus repeat the three Ideas. and r is the Sun. and then under quite exceptional and rare Conditions. i. Sagittarius or What not. the infinitely small and the infinitely great. I use the Colours and Forces appropriate: I go there: if the Objects which then appear to my spiritual Vision are harmonious therewith. or a Multiple or Submultiple of. or a Metathesis of. The methods of discovering Dogma from sacred Words are also numerous and important: I may mention:— (a) The Doctrine of Sympathies: drawn from the total Numeration of a Word. rwa. in “The Sword of Song. I should regard it as a Manifestation of Chesed. the Bull. Water. so that any given Object can be analysed in Terms of the 32. by adding (and readding) the Digits of its total Number. a is the Egg of Matter. pretends in his Translation of v. The Clash of these produces a finite positive Idea which happens (see tycarb. Infinite Space. It symbolises the Universe immediately after Chaos. Salt the Alchemical Principle. It will be noticed that every Number and Letter has its “Correspondence” in Ideas of every Sort.” for a more careful study. This is the primal Dualism of Infinity. (b) The Method of finding the Least Number of a Word.e.. and taking the corresponding Key of the Taro as a Key to the Meaning of the Word. The Nature of rwa is this analysed. or to invoke a Spirit. or organised and moving System of Orbs.THE EQUINOX Commentary by the Light of his own Ignorance of Hebrew and Philosophy. though I must not be understood to indorse every Word in our Poet-Philosopher’s Thesis) to be Light. the Moon. This word rwa is most important. to construct a Talisman. (e) The Method of Acrostics drawn from the Letters. 84 . If I see a blue Star. the Confusion or Clash of the Infinite Opposites. Second is Without Limit [ws }ya. This Mode is only valid for Adepts of the highest Grades.

Now we will see how that Power works. . which was made by a very learned Man. which is the Whirling Disc or Thunderbolt. to seethe or boil. without Result. a Circle or Orbit. which adds up to 358. The Qabalah will even tell us which is the true Way. Macroprosopus and Microprosopus. The Rationalist explains this by Inspiration. What really happens is that the Adept sits down and performs many useless Tricks with the Figures. and the Problem is solved. .000 fill the left hand Column. . We have a curious Dictionary. I give an Example of the Way in which one works. even when they fail to explain in direct Fashion. Of course with Powers so wide it is easy for the Partisan to find his favourite Meaning in any Word. and for the Masculine Aspect of that Power. the Serpent of Genesis. may be used to unlock the Secret of a Word. But first of all it strikes us that I. This adds up to 17. Let us take IAO. and we get awmyca. the Number alike of cjn. All these and their Varieties and Combinations. and some other Words. Suddenly the Lux dawns. Now these feminine Letters h conceal the “Three Mothers” of the Alphabet a. Replace these. which we will 85 . which combines hyha and hwhy. was suddenly dumbfounded by the Fact that he had actually stumbled upon the Qabalistic Proof of Pantheism or Monism. = n is possible. Also there is gwj. in which the Numbers from 1 to 10. We can spell it in Hebrew way or uay. But the Adept who worked out this Theorem. dwz. . We find that 17 is the number of Squares in the Swastika. one of the “Barbarous Names of Evocation. and c. . We thus look for redeeming Power in IAO. hwhyha. in Order. We take this Book. and O are the three Letters associated with the three Letters h in the great Name of Six Letters. . m. Let us however suppose that it is spelt way. and the Messiah. which suggest Analogies. the superstitious Man by Mathematics. A. and look at 17. with some other more abstruse or less important Methods.” of which those who have wished to conceal their own Glory by adopting the Authority of Zarathustra have said that in the holy Ceremonies it has an ineffable Power. with the very Intent to discredit the Qabalistc Mode of Research. and opposite them are written all the sacred or important Words which add up to each Number. Even the formal Proof 0 = 1 = 2 = 3 = 4 = 5 = . But what Kind of Power? By the Qabalah we can find out the Force of the Name IAO.THE TEMPLE OF SOLOMON THE KING (f) The Method of Transpositions and Transmutations of the Letters.

All. All spread Arms as if on a Cross. Osiris. Death. We also work in another Way. Apophis. and for the Generative Force. Look at all our Meanings! Every one of them shows that the Name. within which lay (so the Ceremony of Initiation supposed) the Body of our Father Christian Rosen Creutz. O is the Circle from which everything came.N. R. I. Yod. y Chief. slain and rise. r All. Resh. 2nd. Sol (!) Osiris. This Formula was used to open the Vault of the Mystic Mountain of Abiegnus. Truth is not eternal. it is of no Consequence if I reveal them. a little While ago. Before what is known as the Equinox of the Gods. has the Power to redeem us from the Love of Life which is the Cause of Life. 3rd. As these Formulas are done with. I is the Straight Line or Central Pillar of the Temple of Life. also it stands for Unity. Virgo (f) Isis. All.. Chief.THE EQUINOX neglect in this Example. 2nd. The Progress of the Name shows then the Way from Life to Nirvana by means of the Will: and is a Hieroglyph of the Great Work. Let us analyse the Key Word—I. IAO. Mighty Mother. we find hdj. Destroyer. 3rd. to brighten or make glad. and that we must try. by its masculine Whirlings. and to gladden us and to bring us to the Bosom of the Great Mother. there was an initiated Formula which expressed these Ideas to the Wise. and the Female. y 2nd. A is the Pentagram.Nun. Yod. who absorbs the Male. any more than God. also Nothingness.Scorpio (h) Apophis. and it would be but a poor God that could and did not alter his Ways at his Pleasure. To help our Deduction about Redemption. which means the Will of Man working Redemption. n 3rd. to be discovered by the Brethren with the Postulant as said in the Book called Fama Fraternitatis. Isis. and say:— The Sign of Osiris slain! 86 . though we should not dare to do so if we were really trying to find out a Thing we none of us knew. There are three Officers. if it has any Power at all. and they repeat the Analysis of the Word as follows:— Chief. too.

Then the Attributions of them to the Zodiac and to Planets are substituted. is confirmed by these.I. IAO. which itself is contained in the Cross. keeping the Elbow and right Angles. To return to the general Dogma of the Qabalists. The Figure of Minutum Mundum will show how they suppose one Quality to proceed from the last. the Letters have been written in Hebrew Characters. The Sign of Osiris risen. The Sign of the Mourning of Isis.R. the Spirit). which one of our English Brethren is making.THE TEMPLE OF SOLOMON THE KING Chief bows his Head to the Left. and lowers his Left. All give the Sign of the Cross. A careful Study of these Ideas. First. and the Names of Egyptian Gods belonging to these are invoked. They are rather Material that was shed off in the Course of Evolution. raises his Right Arm. then in the AngelWorld Briah. first in the pure God-World Atziluth. and says:— The Sign of Apophis and Typhon. Then the Sign of Osiris risen. and of the Table of Correspondences. and say:— Lux. This Formula. thus forming the letter (also the Swastika).N. With erect Head. like the Sloughs of a Serpent. which are however not thus organised. the Light of the Cross. from which comes their Name of Shells. That is. From the Character of the Deities and their Functions are deduced their Signs. Apart from silly Questions as to whether the Order of the Emanations is 87 . raises his Arms to form a V (but really to form the triple Tongue of Flame. will enable him to discover a very great Deal of Matter for Thought in these Poems which an untutored Person would pass by. and so on down to the Demon-Worlds. while their Initials form the sacred Word of the Gnostics. and these are found to signal (as it were) the word Lux (rwa). on which one may meditate for Years without exhausting its wonderful Harmonics. X. gives an excellent Idea of the Way in which Qabalistic Analysis is conduct. 2nd. Bows his Head and crosses his Arms on his Breast (to form the Pentagram). and say:— L. The Christian Idea of I. or Husks. 3rd. V.

all other Things did proceed. any other is Not to be Known: and the Sensible is dependent upon Mind. a Division into seven Palaces. though for those who have Latin and some acquaintence with Hebrew it is better to study the Kabbala Denudata of Knorr von Rosenroth. and its Application to the Works magical—but I am defending a Philosophy which I was asked to describe. and this is not lawful. a Question it is quite impertinent to discuss. in Despite of the heavy Price. but so did Berkeley. No Doubt but they did suppose vast Storehouses of “Things of One Kind” from which. Oxyen. and his Argument in that Respect is. Liddell Macgregor Mathers. There is a Superior Triad or Trinity. it partook of the Earth Nature. but no more is Geburah in one Place). a Hexad. They have their Storehouses of Carbon. they did say that a Camel and the Moon were sympathetic. 88 . the Father. A great Deal may be learned from the Translation of the Zohar by S. to which that Colour is given. pure or minggled. But this is no more than is said by the Upholders of the Atomic Theory. and such (not in one Place. as the great Huxley showed. that Part of them. Since g. and came. from a common Principle: and that a Camel being yellow brown. and by blending them in the just Proportions. The Sephiroth are grouped in various Ways. one might have a Camel. They thence said that by taking all the Nature involved. irrefragable. and the Mother. though the Sensible is said to be an Argument of a Universe Insensible. Also. and what is Organic Chemistry but the Production of useful Compounds whose Nature is deduced absolutely from theoretical Considerations long before it is ever produced in the Laboratory? The difference. a Camel.THE EQUINOX confirmed by Palæontology. seven Planes. for the Translator has distorted the Text and its Comment to suit his belief in a supreme Personal God. and disappears with its Rejection. three Pillars or Columns: and the like. For by the Universe I mean the Sensible. and the Bride. there is no doubt the Sephiroth are types of Evolution as opposed to Catastrophe and Creation. and Malkuth: the Crown. Nor is the Qabalah dependent upon its Realism. the Son or King. the latter becomes sensible in Mind as soon as the Argument is accepted. But the Charge is not very true. and in that degraded Form of the Doctrine of Feminism which is so popular with the Emasculate. The great Charge against this Philosophy is founded on its alleged Affinities with Scholastic Realism. and his Introduction thereto. Nay. is that the Qabalists maintain a Mind of each Kind behind each Class of Things of one Kind. you will say. refers to the Moon.

the Kwan-se-on of the Mongolian Peoples. and means the magical Force in Man. It represents the sentence \yyj \yhla jwr tja . It has been impossible to do more than place in the Hands of any intelligent Person the Keys which will permit him to unlock the many Beautiful Chambers of Holiness in these Palaces and Gardens of Beauty and Pleasure. Fra. and redeemeth him. discover a true basis upon which to erect an abiding Temple of Truth. Daath. the Bride. “A Note on Genesis” by V.H. But it is really the Apex of a Pyramid of which the three first Numbers form the Base. The three Paths which connect it with the First Trinity are the three lost Letters or Fathers of the Hebrew Alphabet.THE TEMPLE OF SOLOMON THE KING The Flashing Sword follows the Course of the Numbers and the Serpent Nechushtan or of Wisdom crawls up the Paths which join them upon the Tree of Life. namely the Letters.A. being above the Plane. and other Organs. and }tywl = 496 = twklm. The gradual Disclosure of these magical Secrets to the Poet may be traced in these Volumes. and-so-they-all-lived-happyever-after view let us turn for a moment to the critical aspect. Heart. II. 1. 163-185). I. and then. pp. and thus it is the Object of the Magnum Opus. already printed in the EQUINOX (Vol. orthodox. The number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. Now the Tree. which is the sexual Force applied to the Brain. Let us demolish in turn the qabalistic methods of exegesis.) It is identical with the Kundalini of the Hindu Philosophy. which it has been my Privilege to be asked to explain. is a Figure in a Plane of a solid Universe. It is called the Child of Chokmah and Binah. the Messiah or Redeemer. Gematria. if we can. From this pleasant. or Minutum Mundum. Of the results of the method we possess one flawless gem. “One is the Spirit of the 89 . It is important to explain the Position of Daath or Knowledge upon the Tree. is therefore a Figure of a Force in four Dimensions. but it hath no Place. called Evil to conceal its Holiness (cjn = 358 = hycm. In Daath is said to be the Head of the great Serpent Nechesh or Leviathan.

as the non-existent path from Binah to Chesed.” i. 3. the numeration of the Paths over which it passes (taking g. [See Diagrams 2 and 12. since it connects Macroprosopus and Microprosopus) is 777. in other words. their sum. it is no mere coincidence that 463. Further. for the tabulation of the book is from Kether to Malkuth. and }sa. the avenger. “One is the Spirit of the Living God. “The world of the Shells (excrements—the demon-world).” But the compiler of Liber 777 was a great Qabalist when he thus entitled his book. no mere coincides that 26. g. do not mistake them for the living Truth.e. Sudden Death.THE EQUINOX Living God. this book is full of mere dead symbols. This can only be interpreted as meaning the annihilation of the individual in the Unity.e. s. I have in this book unified all the diverse symbols of the world. the Unity. But ought we not to have some supreme Name for 489. the Middle Pillar perfect? Yet the Sepher Sephiroth is silent. thick Darkness.” i. “the world of shells. also also. he had an academic reason for his choice of a number. the course of the Flaming Sword. (We find only 489 = lwmg \lcm.” and also twplqh \halo .] To take another example. one must be an expert in Samadhi 90 . and if this sword be drawn upon the Tree of Life. the paths of the Middle Pillar. is t.) Again. the Staff of Moses. hwhy. and the Darkness which is the Threshold of the Unity.” Now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos—unless in that exalted grade in which “The One is the Many. Ed. is 1 + 6 + 9 + 10. 111 is Aleph. for he meant to imply. but also lpa. the Sephiroth of the Middle Pillar.

” just as (in Buddhism) Sakyamuni said. the Qabalah seems little more than a convenient language for recording experience. showing the Creator as Tetragrammaton. by assuming that x should add one to itself “for the concealed unity. 91 . the synthesis of the four elements. 13. indeed. e. Notariqon. can it serve the student in his research? The uninitiated would expect Life and Light in the One. In all conscience. Unity.THE TEMPLE OF SOLOMON THE KING before this simple Gematria has any proper meaning. converted by the Notariqons of “Berashith.” Why shouldn’t y have a little concealed unity of its own? That the method should ever have been accepted by any Qabalist argues a bankruptcy of ingenuity beyond belief.T. The absurdity of this method needs little indication.” True. is Flatus..g. The argument is an argument in a circle. F. Ignis. the equality of the Qliphoth of one sign with the Intelligence of another. The most unsophisticated can draw pity and amusement from Mr Mathers’ Jew. Such misses are more frequent than such hits as dja. Love. then. Aqua. Terra. it is easy enough to fake identities by less obviously card-sharping methods! 2.” In this light. 13 = hbha.I. We here purposely avoid dwelling on the mere silliness of many Gematria correspondences. never acquiesced in the obvious “cook” of arguing x = y + 1 ∴ x = y. How.A. “Only an adept can understand the Qabalah. “Only an Arahat can understand the Dhamma. only by experience can he know that to man the Godhead must be expressed by those things which most he fears. We may mention in passing that Frater P.

For example.. give. God? 3. Should we argue that lbb = kcc (620) by the method of Athbash. p. Immortality. and that therefore lbb symbolises Kether (620)? Why. the creative deities. the letter of equilibrium. II. e? The only answer is.] Here we write Elohim. Sheol!—IHVH. Ab. Temurah.G.1415 (good enough for the benighted Hebrew). Ruach. 3. say. F.THE EQUINOX showing the Eternal Fiat as the equilibrated powers of Nature. and read it reverse beginning with l. g. wished to attack Kant’s dogmas of Freewill. and obtain an approximation to p 3. as if thereby the finite square of creation was assimilated to the infinite circle of the Creator. or any other convenient blasphemy. No. 2. Why Athbash? Why not Abshath? or Agrath? or any other of the possible combinations? About the only useful Temurah is Aiq Bkr. lbb is confusion.I. we find it in the attribution of \yhla to the pentagram which gives p. given above. 184. Thora? Why not take the sacred 'Icquj of the Christian who thought it meant Ihsouj Cristoj Qeou 'Uioj Swthr and make him a pagan with “ 'Isidoj Carij Qhsauroj 'Uiwn Sofiaj”? Why not argue that Christ in cursing the fig. 1. But what forbits Fecit Ignavus Animam Terrae. the very opposite of Kether. that if you screw it round long enough. Here again the multiplicity of our methods makes our method too pliable to be reliable. In this do we find a suggestive reasoning. round a pentagram. 4. [See EQUINOX. Yes: but why should not Berashith 2. such as Buddha would applaud? Why not take our converted Jew and restore him to the Ghetto with Ben. it perhaps will! 92 . 1.

which correspond. Lux. the Evil Serpent. and further the Signs of the Mourning of the Mother.” and by signification “an ox. thus we say that the Ineffable is concealed in and revealed by the Birth. P. be left to the Rationalist Press Association. h. the imaginary prophet who lived under Belshazzar the imaginary king.. Further examples will be found in “A Note on Genesis. and we may present the Irregular Table of Commutations to Irregular Masons. !.THE TEMPLE OF SOLOMON THE KING The Rational Table of Tziruph should. give by shape the letters L. the Sun.V. Death and Resurrection of Christ. Osiris. Tekel. 4. and of the Gospel. The attributions are given in 777. The initials of the Egyptian names Isis. n. f. Death. Thus a in the Yetziratic world is “Air. i. we agree with Fra. the Virgin.I. give in their turn the Ineffable Name IAO..” One of the most famous is the Mene. The Hanged Man. and signifactory methods of investigating any word. Upharsin of Daniel. suggesting the story of Genesis ii. and Rising of the Son.R.N. Triumph of the Destroyer. r. was expert enough in these methods they are hardly pertinent to the pure numerical Qabalah.” by Tarot “the Fool. anm.” 93 . the Fool = “Sacrificed to Death by thy Folly.” Thus we have the famous I. To the less important methods we may apply the same criticism.X. and we therefore deal gently with them. But though Frater P. Tarot. = y. We may glance in passing at the Yetziratic. = f. Apophis. which letters are (again) concealed in and revealed by the Cross the Light of the Cross.

and Belshazzar would have exalted us above Daniel. God. the Last Judgement = “Ruined is thy glory. lmg. Folly’s Doom is Ruin tyb.e. There! that didn’t take two minutes. the Sun.” i.. 94 . The Juggler with the Secret of the Universe. may be interpreted “His folly is justice. of the letters of the alphabet spelt in full.” as it is written: “God made the firmament. AND MEDITATE) [la. We could more easily read anm. crp The Tower of thy glory shall endure until the Last Days. MYSTIC READINGS OF THE LETTERS OF THE ALPHABET (See TAROT CARDS. Justice = “Thy kingdom’s fortune is in the Balance. “The air is His balance. by Yetzirah.” Or.” crp The Blasted Tower. lkt. etc.” But we cannot help thinking that this exegesis must have been very hard work. the Wheel of Fortune. Similarly AL. “He is both matter and motion.. giving his explanation by Tarot.” Or by meaning: “The ox and the goad. and divided the waters which were under the firmament from the waters which were above the firmament.THE EQUINOX The Universe. Thy kingdom shall be fortunate. and finished. To sacrifice to death is folly. The Holy Guardian Angel is attained by Self-Sacrifice and Equilibrium. for it is just.” We here append a sketch MS by Frater P. lkt.” as it is written: “The wisdom of this word is foolishness with God.

there is still one more method—a method of some little importance to students of the Siphra Dzenioutha. ]ms. The Gate of the Equilibrium of the Universe. The Fortress of the Most High. She who rules the Secret Force of the Universe. (These two letters show the true doctrine of }yz. The Universe is the Hexagram. the Ark containing the secret of Life borne upon the Bosom of the Deluge beneath the Clouds. namely the analogies drawn from the shapes of letters.) Truly there is no end to this wondrous science. In the Sun (Osiris) is the Secret of the Spirit. Self-control and Self-sacrifice govern the Wheel. reciprocal path.) Initiation is guarded on both sides by death. (Note D. [k. [wq. Illusionary is the Initiation of Disorder. The Mother is the Daughter. and the Daughter is the Mother. (Symbol. In the Star is the Gate of the Sanctuary.” Besides these. The Secret of Generation is Death. Resurrection is hidden in Death. dwy. opposed to Protestant Exotericism). the lowest reciprocal path). ww. The Son is (but) the Son. “With these methods One did make everything out of nothing. The answer of the Oracles is always Death. cyr. ydx. tyj. “With all these methods one ought to be able to make everything out of nothing. The Chariot of the Secret of the Universe. dml. The Secret of the Gate of Initiation.) }wn.” the Qabalist smiles back the sublime retort. the highest hh. Initiation as given in Liber 418. }yu. }yc. \ym. By Equilibrium and Self-Sacrifice. hp. tyf. and when the sceptic sneers. (Note P. the Gate! The Secret is hidden between the Waters that are above and the Waters that are beneath. these 95 . (Other meanings suit other planes and other grades.THE TEMPLE OF SOLOMON THE KING tld. wt. In the Whirlings is War.

he discovered the very canon of Truth. to show how from this storehouse of child’s puzzles. Like the immortal burglar: “Bill wouldn’t hurt a baby—he’s a pal as you can trust. for example. making 26. of contradictions and incongruities. 1. the venerable Lingam of Mahasiva! It is for us to trace the researches of Frater P. of paradoxes and trivialities. how splendid its secrets to the initiate! Verily and amen! yet here we are at the old dilemma. in the Qabalah. is a w between y and y. 96 . and 13 = Achad = 1. But it would be as pertinent to continue 26 = 2 × 13. the Word of that mighty Combination which unlocks the Treasure-Chamber of the King. He’s all right when yer know ’im.THE EQUINOX are often interesting enough. And this following is the Manuscript which he has left for our instruction.” So those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of God!) have found therein Aaron’s rod that budded. but it is also an arcanum! How wonderful is the Qabalah! How great its security from the profane. Yes. the authentic Key of the Temple. a. Thus hwhy 26 = a. but yer’ve got to know ’im fust. yea. and therefore Jehovah is Two. This then is an absurdity. the Staff of Life itself. Therefore Jehovah is One. that one must know Truth before one can rely upon the Qabalah to show Truth.

Derived from 3 and 4 by addition.A. the Solid. The divine Intelligence. Children! said he. we encountered a certain wise and holy man. (There is 97 .) PART I THE UNIVERSE AS IT IS SECTION I 0. Derived from 2 and 3 by addition. The divine Repose. The Demiurge.” “Venerable Sir!” quoth I: “that First Word of our law contains but six letters. The divine Will. Derived from 2 and 3 by multiplication. The interplay of the divine Will with matter.THE TEMPLE OF SOLOMON THE KING AN ESSAY UPON NUMBER (May the Holy One mitigate His severities toward His servant in respect of the haste wherewith this essay hath been composed! When I travelled with the venerable Iehi Aour in search of Truth. 2. The Negative—the Infinite—the Circle. Derived from 2 by multiplication. 7. for two years must ye study with me before ye fully comprehend our Law. derived from 1 and 2 by addition. The Quinary. and at the end of that time did I presume—may the Dweller of Eternity pardon me!—to write a monograph upon the first word of those seven words. For six years did I study that word by day and by night. or by revolution of the line about its end. Shri Parananda. “Venerable Sir!” answered Frater I. Desire. The divine Being. and at the end of that time did I not dare to utter the first letter of those six letters.. matter as we know it. derived from 0 by extension. 6. The Dyad—the Superficies. The Senary. May the hour of my silence return! Amen. Mind. 3. The Unity—the Positive—the Finite—the Line. Force or Motion. 4. 5. For seven years did I study that verse by day and by night. But alas! Tetragrammaton! Alas! Adonai! the hour of my silence is past. the solid existing in Time.” Thus humbling myself did I abash both the holy Yogi and my venerable Frater I. The Septenary. derived from 1 by reflection 1 1 . “The first verse of Our Law contains but seven words. The Triad. 1. The Quarternary.A. or the Point. Matter.

3. with its branches: 4.) 8. since 3 reconciles 2 and 1. The Father. 8. 10. The Soul. 1. The Ogdoad. 2. making it the holiest and most perfect of the numbers. The Mother degraded to mere animal emotion. Derived from 2 and 3 by multiplication. SECTION III 0. 6. (Note all numbers divisible by nine are still so divisible. 2. The Self of Deity. 3. The Decad. 98 . in its evil sense of not being 1. however the order of the figures is shifted. The Ego. Derived from 1 + 2 + 3 + 4. the accursed shells. It is also the receptive as 2 is the assertive self. The Son—partaking of all these natures. The Father made flesh—authoritative and paternal. The Cosmic Egg. SECTION II 0. The Mother. The Pleroma of which our individuality is the monad: the “All-Self. 11. The Daughter. 4. fallen and touching with her hands the shells.THE EQUIN