Cups:

 

Cups:

“Do what thou wilt shall be the whole of the Law.”

Two of Cups:

The Will of Chokmah is united with the Understanding of Binah, the card is in respect to its meaning contiguous to the Two of Wands, which was symbolized as ecstasy. The card represents the initial inspiration of Chokmah being integrated, so that it will find a workable avenue of expression. Still united with the Will, Binah and Chokmah are lost in the ecstasy thereof, thus the card symbolizes being swept away in the beauty of the moment, when the Two and Three are lost in ecstasy and mutually destroyed by the experience. The only concern is experience for its own sake, as Binah is the womb and the vehicle of inspiration, the magician is lost in the meditation thereof, hence Agape is the nature of the above-mentioned union.

“The number Two referring to Will, this card might really be renamed the Lord of Love under Will, for that is its full and true meaning. It shows the harmony of male and female: interpreted in the largest sense. It is perfect and placid harmony, relating an intensity of joy and ecstasy.”

Crowley, The Book of Thoth.

Three of Cups:

The card is Binah of Briah, it indicates the nurturing quality of the Great Mother, and the necessity thereof, it may be seen as Understanding of Understanding, as linking the f Archetypal forms of Atziluth to the Creative world. Mercury’s influence as the Universal Logos becomes the greatest influence upon the Cups and needs to be dealt with in kind. Thus, it is symbolizing a period of gestation, following the union depicted in the previous card and demands nurture, and a type of passive vigilance, as the symbolism suggests a state of receptivity and development. Mercury is the Trickster and Teacher, he is also that force in nature which fosters creative development, and this signifies his influence on the card.

“The Card is referred to the influence of Mercury in Cancer; this carries further the above thesis. Mercury is the Will or Word of the All-Father; here its influence descends upon the most receptive of the Signs.”

Crowley, The Book of Thoth.

Four of Cups:

The Water has turned into dew, there is no real support, as the card suggests the lack of a firm foundation to manifest the purity of the element. All is well for the time being, but the consequences of Binah’s inability to find expression, is starting to raise its head in the form of restlessness. The card threatens the risk of becoming too familiar with one’s current circumstances and indicates the necessity for understanding and change. However, the elements are congruent, and this change will more than likely be forced upon the querent, therefore the unconscious desires need to be understood in order to lead the way towards further development.

“The card refers to the Moon in Cancer, which is her own house; but Cancer itself is so placed that it implies a certain weakness, an abandonment to desire. This tends to introduce the seeds of decay int the fruit of pleasure.”

“Four is the number of the Curse of Limitation, of Restriction. It is the blind and barren Cross of equal arms, Tetragrammaton in his fatal aspect of finality, as the Qabalist knew him before the discovery of the Revolving Formula whereby the Daughter, seated upon the Throne of the Mother, “awakens the Eld of the All-Father”.”

Crowley, The Book of Thoth.

Five of Cup:

Stagnation and misunderstanding have resulted in emotional turmoil; life and the world are turning into an unbearable state, reflecting disdain and melancholia. This is resulting from not having found a means for the element to properly express itself, the Luxury of the previous card has been devastated by incongruent parts of being. This entails a shift in perspective was necessary, the element of Fire is entirely incompatible with this card, and is felt as an assault, that is incapable of being overcome. Hence this card is indicative of having exhausted the faculties represented by Water, as understanding has failed to fulfil its role in service to the individual. Hence there is nothing to cradle the Soul and the individual is drifting towards an unwelcome end, this card follows the complacency of the previous card, as that which could have been avoided.

“The attribution is also to Mars in Scorpio, which is his own house; and Mars is manifested on the lowest plane of Geburah, while Scorpio, in its worst aspect, suggests the putrefying power of Water. Yet the powerful male influences do not show actual decay, only the beginning of destruction; hence the anticipated pleasure is frustrated.”

Crowley, The Book of Thoth.

Six of Cups:

This card represents perfect harmony between the emotions, intellect and understanding. It is a space where things are easy, life becomes a joyous expression of the divine Will. All is in perfect balance; within the context of work: whatever is required is effortlessly obtained. Every step forms part of a beautiful dance to a rapturous love song, creativity seemingly emanating from divine grace. The intellectual energy of Tiphareth has united with the Mother to become the embodied Logos without restriction to do the Will of God upon the Earth. Although the card is Air of Water, it may be more applicably considered as the union between Binah and Tiphareth, from whence the workings of creativity are free to find its expression, as manifesting the Logos.

“Pleasure, in the title of this card, must be understood in its highest sense: it implies well-being, harmony of natural forces without effort or stain, ease, satisfaction. Foreign to the idea of the card is the gratification of natural or artificial desires. Yet it does represent emphatically the fulfilment of the sexual Will, as shown by the ruling Sephira, planet and sign.”

Crowley, The Book of Thoth.

Seven of Cups:

The Seven of Cups is attributed to Netzach and is Fire of Water, it indicates not having properly understood the Will’s nature and function. This misunderstanding gives rise to compulsive behavior stemming from the unconscious, these behaviors are the result of repressed impulses and feelings. These feelings, if they had been expressed naturally, would have aided in the development of the self. However, resulting from an individual’s incoherence with his true nature, they have manifested as Debauch. Karma is nothing but self-punishment, and the consequence of not having fulfilled one’s purpose. The subsequent result spells gloom for the querent and the card warrants a long hard look at what the cause of his ill dealings with his world might be. Or, as in the case of Chesed and Geburah, he may find himself torn from his current position into a less than comfortable one. Since the actions taken within the context of the question and represented by this card are going against the nature of the querent, they tend to create tremendous emotional turmoil. The turmoil suffered, however, is also the shadow cast by the guiding light for reestablishing equilibrium, within the self and with the world around.

“The card is almost the “evil and averse” image of the Six; it is a wholesome reminder of the fatal ease with which a Sacrament may be profaned and prostituted. Lose direct touch with Kether, the Highest; diverge ever so little from the delicate balance of the Middle Pillar; at once the holiest mysteries of Nature become obscene and shameful secrets of a guilty conscience.”

Crowley, The Book of Thoth.

Eight of Cups:

This card is Hod of Binah and accordingly symbolizes Mercury's influence on Briah, off the Middle Pillar, the element is in disharmony, and the card indicates misfortune resulting from misunderstanding. The Eight of Cups represents the Dark Night of the Soul, brought upon by the inquirer’s inability to act and now having traveled too far, he is lost and alone. This card could easily be manifested by the improper actions related in the last card, there is no greater sin than the denial of self. This card reflects purgatory having been acquiesced by way of such self-denial. Melancholia may be the result of an imperfect understanding of the Will, leading to a lack of creativity, or it could be from the complete renouncement thereof, as may be symptomatic of Christianity. The querent has found himself unable to adequately express his nature and now finds himself within this morass called Indolence. In fact, in many instances, it may have been for his lack of trying and indeed Indolence, by manner of which his gloomy disposition was arranged.

“Compare with the last card; it represents the opposite and complimentary error. The one is the Garden of Kundry, and the other the Palace of Klingsor. In the psychopathology of The Path, this card is the German Measles of Christian Mysticism.”

Crowley, The Book of Thoth.

Nine of Cups:

Air of Water, the card again suggests the blissful congruence of self in harmony. As the Nine is Yesod, it presents the reader with the idea of understanding having come to a fruitful end. Yesod’s position on the Tree of Life, indicates a womb and is called the Gate, this symbolism is suggestive of the last part of creation, before the element’s final manifestation into matter. From here there is nothing to hold back expression, as it is moved by inertia of certainty, thus the card’s name is Happiness. Whatever it is, whether it be an inquiry into environmental circumstances, or be it inquiring about matters of the heart, there is only one answer, and that is to let go and move forward. Either way, whether or not the outcome is fruitful or good, is irrelevant, as everything concerning it is already in motion. Everything that was cultivated by work and suffered for, owing to the distress in Netzach and Hod, has now started yielding fruit, hence, the card indicates the hard-earned reward of struggle. The querent has confronted the questions posed in the previous two cards and has passed from them the victor, he is whole and in perfect harmony with himself and the world around him. 

“In this card is the pageant of the culmination and perfection of the original force of Water.”

“It is the most complete and beneficent aspect of the force of Water.”

Crowley, The Book of Thoth.

Ten of Cups:

As Water is Emotion, her manifestation into Matter with its limitations upon perfection, is of a most disturbing quality. What has been sought, is now at odds with the world around it, the world is making in-roads into one’s idea of what the end result of the work must be. Utter frustration, constrained expression and emotional responses in disharmony are significant to the reading of this card. It is always a good idea, to leave well enough alone. This is hard to do, as there is pride and sentimentality indicated in the card, which must be overcome. Unless, it is overcome, the querent runs the risk of being stuck in this position indefinitely, and so the best means out of the situation, is to find something else to occupy the mind, by which the whole play may be enacted all over again.

“The work proper to Water is complete and disturbance is due.”

Crowley, The Book of Thoth.

“Love is the law, love under will.”

Wands:

 

Wands:

“Do what thou wilt shall be the whole of the Law.”

Two of Wands:

This card indicates Fire of Fire and ecstasy, hence pertaining to Atzituth it represents pure inspiration and is called Dominion, the Will, symbolized in this card is in every way ecstatic, and it demands that the magician be lost in the rapture thereof. After the burning up of all he was, he is made anew, to manifest this divine inspiration. Thus, the card is symbolic of the ecstatic experience of true inspiration, which via its nature and character is transcendent in every way. Below is a quote concerning the Wand from Magick in Theory and Practice to illustrate this point.

“Hence to will anything but the supreme thing, is to wander still further from it –any will but that to give up self to the Beloved is Black Magick – yet the surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary.”  

Crowley writes about the nature of this surrender in his explanation of the card in The Book of Thoth.

“For destruction may be regarded as the first step in the creative process. The virgin ovum must be broken in order to fertilize it. Fear and repulsion are therefore the primary reaction to the assault. Then, with understanding of the complete plan willing surrender rejoices to co-operate.”

Three of Wands:

This card symbolizes the first step after what was ecstatic experience and inspiration, to be crystalized and expressed as creativity. This card is attributed to Briah, which is Water of Wands and called Virtue. Inspiration perceived as no more than ecstatic rapture is here becoming visible to understanding as it is united with Binah.  Thus, accordingly one may think about the card as, pure creativity having found a vehicle for its expression in Binah, the nurturing mother. Without the influence of Binah, the inspiration will lack a foothold for proper expression, this foothold is found as relating to the nature of the Mother, being the source of creativity as it is brought down into the world of Briah. This vehicle may also be interpreted as any vehicle which may ground the Will and aid its final materialization in Assiah, thus the Two and the Three of Wands present us with the first steps in the creative process.

Crowley writes in the Book of Thoth:

“This card refers to Binah in the suit of Fire, and so represents the establishment of primevil Energy. The Will has been transmitted to the Mother, who conceives, prepares and gives birth to its manifestation.”

Four of Wands:

This card is attributed to Chesed, which is Air - Swords and Fire - Wands  - Atziluth. It is the birth of the child, it is revolving consciousness, or the perfection of life. The child is born into the world of Aether, where it experiences and perfects itself in accordance with its nature. The idea is made perfect, and the creative expression of the Supernals is working in harmony with the Ruach, to foster its expression into the lower worlds, and towards its final materialization.

Crowley writes in The Book of Thoth:

“The original Will of the Two has been transmitted through the Three, and is now built up into a solid system: - Order, Law, Government.”

Five of Wands:

This card is called Strife, which indicates that for the first time the Wands are feeling the limiting influence from Yetzirah on the pure inspiration of Atziluth, which was cradled in Chesed . It is the struggle to maintain perfection, although it is impossible for perfection to be rendered into such a changing environment, limited by the world of formation, thus there is conflict and struggle in order to maintain the initial integrity of the idea. The aim is perfection, logically an impossible task and if this was the only consideration, the notion is burnt up and lost. Re-establishing force is crucial for a successful outcome, although, the auspicious influence of the Mother is present, and from one’s dealings with Binah, the Fire is cooled, and the ship may be steered towards progress. However, without her influence, there is no avenue for this expression to be made manifest and will be corrupted and lose its essential characteristics of perfection.

“The symbol represents the Wand of the Chief Adept, showing that the authority is derived from the superiors, were it not so, this card would be thoroughly disastrous.”

“In this card there is the mitigating influence of the Mother. One of the most difficult doctrines with regard to Geburah is that, while it represents all the tameless irrational energy and disturbance, yet it derives from the benign and gentle influence of the feminine.”

Crowley, The Book of Thoth:

Six of Wands:

The Logos of Chokmah has been completely integrated into Briah, through this union the Will is ready for its manifestation into the lower worlds. The idea is perfectly perceived via Tiphareth, forming the link between the Four Worlds, all complications have been overcome and the subject may from here proceed to express the perfection of his creativity.

“This shows Energy in completely balanced manifestation. The Five have broken up the closed forces of the Four with revolutionary ardour, but a marriage has taken place between them; and the result is the Son, and the Sun.”

Seven Of Wands:

The initial perfection attained in Yetzirah is now experiencing the corruption of contending forces, it comes as a shock and the card is called Valour. The card suggests a state similar to that of Geburah, although there is no way to prevent the loss of initial perfection and balance, that was marked by Tiphareth. The card accordingly presents to the mind the notion of defense, whereas Geburah's position on the Tree, as attributed to Wands, is likened to conquest. The card is associated to Netzach and thus it is Fire of Fire, however within this there is the limiting force of Assiah, which causes conflict upon the Will of the subject. The card symbolizes a loss of balance and the battle of maintaining a firm grip on the Will’s prior perfection found in Briah.

“But the Seven is a weak, earthly, feminine number as regards the Tree of Life, and represents a departure from the balance so low down on the Tree that this implies a loss of confidence.”

“The army has been thrown into disorder; if victory is to be won, it will be by dint of individual valour-a “soldiers’  battle”.

Crowley, The Book of Thoth:

Eight of Wands:

The Eight of Wands symbolizes the final realization of the creative impulse, it is the Will that was broken up in Netzach, being re-equilibrated by the influence of Hod. It indicates the crystallization of the initial Will of Chokmah, that is here manifesting as form. The limiting influence on Netzach is now working in accordance with the creative faculty towards its final manifestation. Although Hod is attributed to Water, the sphere is also attributed to Mercury and so is the card. The strong Mercurial energy indicates the nature of its connection to Yetzirah, as the Logos is reestablished in the lower part of the Tree, before materialization. Thus, the last three cards are represented by Sagittarius, and suggestive of union and birth. However, coordinated effort is necessary, for successful manifestation to occur and is symbolized by Mercury’s influence upon the Wands. Hence the name of the card is Swiftness, as to suggest the nature of the struggle in order to reflect the purity of Tiphareth.

“The pictorial representation of the card shows the Light-wands turned into electrical rays, sustaining or even constituting Matter, by their vibrating energy. Above this restored universe shines the rainbow; the division of pure light, which deals with maxima, into the seven colours of the spectrum, which exhibit interplay and correlation.”

Crowley, The Book of Thoth:

Nine of Wands:

Yesod of Wands, Yesod’s element is Air and the perfect compliment to Fire, it is the same type of stability found in the Four of Wands, but at a lower level, hence, the character of the card is balance. The Will’s materialization does not require effort, it is what it is, thus the card symbolizes the balance which was struggled for in Nezach and Hod. It is the final reflection of the perfection of Tiphareth. In divination, one might say that this is the best possible outcome which could be hoped for.

"The Nine represents always the fullest development of the Force in its relation to the Forces above it. The Nine may be considered as the best that can be obtained from the type involved, regarded from a practical and material standpoint."

Crowley, The Book of Thoth:

Ten of Wands:

The card is called Oppression and is attributed to Malkuth. The Will is smothered by the constraints put on it by the material world, it struggles helplessly to regain its initial perfection. The subject is frustrated by the confining circumstances of life, and cannot find a means of self-expression. It is useless to struggle against the limiting factors presented in this card, as they symbolize the final result. The Will is manifested on Earth, and the only pursuit that may “bring fresh fever from the skies”, is to start anew, or change direction. To get lost in the play of creation again, and become the architect of yet another creation, equally beautiful and satisfying as this.

“The whole picture suggests Oppression and repression. It is a stupid and obstinate cruelty from which there is no escape. It is a will that has not understood anything beyond its dull purpose, its “lust of result”, and will devour itself in the conflagrations it has evoked.”

Crowley, The Book of Thoth:

“Love is the law, love under will.”

Divining with the Lesser Arcanum:

 

Divining with the Lesser Arcanum:

“Do what thou wilt shall be the whole of the Law.”

The Suits are dedicated to the magickal weapons, which correspond to the elements, and the Dignitaries specifically represent the different parts of the soul. These parts of the soul are linked to the dominant characteristics of people. For example: some people are more passionate than others and their personalities correspond to Wands, while emotional people are associated with Water and Cups. Paternal people would also be associated with Wands, as relating to its correspondence with Chokmah, and again, maternity would relate to Binah. Intellect is related to Air, Tiphareth and materiality relates to Earth, Malkuth. The above is only a basic look at these elements and the correspondences of these different elements should be considered in as much detail as possible. For example: art and creativity are very much associated to Air, but this would be the Fiery part or the Watery part, that may represent such individuals, these in turn may reflect either the passionate artist as Chokmah influencing Tiphareth, or Binah’s influence on Air, may suggest, the fragile temperament of a drowning artist. These facts must be considered as relating to each individual spread, this means that the cards are read in the same way, that one may look at a landscape, not as judging each individual brush stroke, but for the feeling that the image invokes. In order for this reflection to be correctly intuited by the Soul, he must familiarize himself with as many of the corresponding symbols relating to each element as possible. Hereby, he becomes more acquainted with the nature and the workings of the Astral Light, he is in a sense learning the language of the gods, who he will be conversing with via the art of divination. The work of divination is occupied by the Ruach, and it is important for a magician to constitute this part of his Soul in such a way as to intelligently receive and interpret the symbols. This work is done on the Astral Plane, where the magician develops his intuition by meditating on the cards, thus acquainting himself with the nature of them in the spirit vision. He is essentially imprinting his interpretation of the cards upon his Soul, and establishing congruence with his intuition, which is of course, an unconscious faculty. Where there is union of opposites, there is ecstasy that leads to conception, in this way, the art of divination is no different. There is an inquirer and a seer, a feminine and a masculine element, and these two elements need to be joined in ecstasy, for success to be obtained. From this union, the creative impulse is affected, which manifests inspiration for an accurate interpretation of the cards, which via the above necessitates a correct understanding of the nature of the question posed. It is dependent on a type of empathy supported by the Ruach, so that each card is interpreted uniquely, as relating to each individual reading. Unless such a magickal rapport is established between the querant and the seer, the reading will result in little more than grasping at straws.

The positions of the elemental cards should be carefully considered when tracing their correspondences. The Wands are Yod of the Ineffable Name, the Cups correspond to Heh, the Swords to Vau and the Disks to Heh final. The Knights are Wands and Fire, Queens are Cups and Water, the Princes are Swords and Air, and the Princesses are Disks and Earth. These elements are placed on the Tree of Life in the following manner, Yod=Chokmah, Heh=Binah, Vau=Tiphareth and Heh final=Malkuth. However, when looking at the Dignitaries, they represent the characteristics of people, so it is helpful to also attribute them to the sephiroth of the Astral Triad. Therefore, Knights=Netzach/Chokmah, Queens=Hod/Binah, Princes=Yesod/Tiphareth and Princesses are Malkuth/Malkuth. Each element is also endowed with its unique spirit, and this spirit reflects the most obvious part of the nature of the element. The nature of the element is described as either passive or active, Water and Earth are passive, and Air and Fire are active elements, the conclusion we may draw from this is, that, passives are compatible with other passives and actives with actives. Water is compatible with Earth, and when analyzing the symbolism, we may look to the fact that Water is the necessary ingredient for sustaining life on Earth, thus they are in perfect harmony. Regarding two dominant characteristics of individuals reflected in Discs and Cups, I might draw the conclusion, that the person indicated, is maternal and materialistic, in which case, she would make for the perfect caregiver. These characteristics are, of course, not related to the sephiroth of the Astral Triad, but to the whole Tree of Life, as Binah and Malkuth. This kind of analysis, being perfectly valid, does leave one with a lot of missing information and is meant, as a type of foundation, from where a more detailed inquiry follows utilizing the pentagram. The magician is not via the art of divination working in broad strokes, such as with the above example, but is homing in on the individual’s intent, who is posing the question, thus the attributes related to the pentagram, become invaluable accompaniments to the practice.

Some of the characteristics of the dignitaries may be found by employing some common sense and of course, Aleister Crowley’s 777. Below follows some attributes that may be applied to the Dignitaries.

Knight of Wands=Devotion, Unselfishness, Joy, Passionate, Willful, Proud, Inspiring, Charitable, Spiritual.

Queen of Cups=Honorable, Truthfulness, Compassion, Maternal, Emotional, Empathetic, Compassionate.

Prince of Swords=Devotion to the Great Work (Self), Independence, Friendliness, Intelligent, Creative, Inspired.

Princess of Disks=Skepticism, Sensual, Practical, Hard Working, Family Orientated, Focused, Stable, Material.

Now in order to figure out some of the obvious characteristics of the other Dignitaries, all we have to do, is mix them up as follows:

Knight of Cups: Emotional, Compassionate, Passionate, Truthful, Proud, Petti, Has a tendency to Brood, Temperamental etc.

Thus, by figuring out these basic characteristics, we may get an intuitive sense of all these cards, which will be of much greater benefit, than simply memorizing the meaning of the cards. Once the attributes have been listed, one may start scrying on each individual cards, by doing so, he will internalize the meaning of the cards.

The suit cards are attributed to the ten sephiroth on the Tree of Life and the nature of the suit and the sephirah are taken into account when the meaning of a card is determined. Thus, the Three of Disks (Water/Earth) presents us with a very fruitful idea, and can only symbolize growth and creativity, the card is called Work. However, when looking at the Two of Disks (Fire/Earth), it indicates that we are dealing with a rather devasting influence on the element, and the card is called Change. Below is what Crowley writes about these cards in his Book of Thoth:

CHANGE

TWO OF DISKS

“The number Two, Chokmah, here rules in the suit pertaining to Earth. It shows the type of Energy appropriate to Two, in its most fixed form. According to the doctrine that Change is the support of stability, the card is called Change. Its celestial rulers are Jupiter and Capricornus; and these symbols are most inharmonious, so that in practical matters the good fortune of Jupiter is very limited. Their influence on the card is not great. Yet, Jupiter being himself the Wheel (Atu X), he emphasizes that idea.”

WORK

THREE OF DISKS

“The influence of Binah in the sphere of Earth shows the material establishment of the idea of the Universe, the determination of its basic form. It is ruled by Mars in Capricornus; he is exalted in that Sign, and therefore at his best. His energy is constructive like that of the builder or engineer.”

The suit represents the element that is being affected by the sephirah, hence Binah on Earth, is symbolic of the effect, that Water has on the Earth’s soil. However, if we change it around and make it Ten of Cups, we get a whole different picture. This card symbolizes that too much of a good thing is no longer good. Think of muddy water: imagine boredom, or a need for expression, that is now finding a negative outlet via the emotions. This state of uncertainty has led to the inability to choose, a great shock, perhaps enforced by change could move things forward. But it is certainly not a positive card to draw. The Four of Wands, however, is a card that symbolizes creativity, there is nothing to stop this inspiration, as these elements are in perfect harmony and the Will is now free and supported by momentum. This card is called completion and here is what Crowley writes about it in the Book of Thoth:

COMPLETION

FOUR OF WANDS

“The card refers to Chesed in the suit of Fire. Being below the Abyss, it is the Lord of all manifested active Power. The original Will of the Two has been transmitted through the Three and is now built up into a solid system: Order, Law, Government. It is also referred to Venus in Aries, which indicates that one cannot establish one’s work without tact and gentleness.”

“Love is the law, love under will.”

8 Pyramidos: Of the Sealing of the Pyramid

 

 

8 Pyramidos: Of the Sealing of the Pyramid

“Do what thou wilt shall be the whole of the Law.”

(The Magus with Wand. On the Altar are Incense, Fire, Bread, Wine, the Chain, the Scourge, the Dagger, and the Oil. In his left hand the Bell he taketh.)

The Wand represents the magician’s Will as per its association with Chokmah. The Wand’s element is Fire, which indicates passion, and the True Will of a magician, or who he truly is. The incense are the misunderstood thoughts and actions resulting from his dealings with the Astral Plane, the smoke symbolizes the cloudiness or unclear visions of one’s first experiences in the spirit vision. The impressions are imperfectly perceived thus it represents those things in the magician that need to be purified or understood and integrated. The Fire is self-starting charcoal, the charcoal is black, and the color represents the start of one's journey, when we start opening our eyes, at first all we see is darkness until visions emerge out of the murky blackness and we start perceiving forms. These forms are the embodied representations of the initiates experience with the outer world and the clarity of these visions are reflected by the Nephesh. Therefore, the work entails communicating with these spirits and the more time an initiate spends in the astral realm, the clearer his place in the world will become, if properly understood. The Chain, the Dagger and the Scourge accordingly correspond to those aspects of being that are worked on during initiation and the weapons serve to activate these parts as well as to subdue their ill effects, on the life of an initiate. The Bell awakens one’s inner being, and the awakening serves to enliven these other parts, so that the magician becomes aware of them. The Altar is made to reflect the limitations imposed on the Will, by the outside world, which Crowley refers to as "Law" in Liber ABA. What are the limitations and how best to adapt, so that the Will of the magician may be realized? Hence the Altar suggests the start of the magician's search for self-knowledge, it is in a certain sense of the same character as the Pantacle but represents the universe as it is and not how it will be, while the Pantacle symbolizes the magician's Great Work. The Fire is there to burn up the magician entirely, so that he may rise from the ashes anew and reconstitute himself and the world around him. Thus, it is death, everything is burnt up in this Fire, so the death he experiences is real, and only clinging to life is a mistake. The magician’s aspiration must be strong enough to give himself to this process without struggle and hence the impressions must be properly recorded and analyzed, so this is made possible. The Altar is there to facilitate in this understanding of self, as it is an acknowledgement of the law of limitation and karma, however its design also reflects the magicians Will, as he understands it.

Hail, Asi! Hail, Hoor Apep! Let

The Silence speech beget!

(Two strokes on the Bell. Banishing spiral dance.)

The silence begetting speech is that which is learnt and what inspires, it is of the nature of divine inspiration. As it is the initiate’s relationship with his inner self, by which his true purpose is unfolded, and by which he is inspired to action in accordance with his True Will. Whereby he banishes his own self caused limitations and those imposed by the world around him. Therefore, the Altar does not only symbolize the Law as the limitations of nature but reflects the things that have been burnt up in the Fire, those parts that have been in disharmony with the laws of nature as pertaining to the constitution of the magician and thus symbolic of his ordeal with the Nephesh.

The words against the Son of Night.

Tahuti speaketh in the Light

Knowledge and Power, twin worriors shake

The invisible; they roll asunder

The darkness; matter shines, a snake.

Sebek is smitten by the thunder

The Light breaks forth from under.

(He goes to the West, in the centre of the base of the Pyramid of Thoth, Asi, Hoor.)

O Thou, the Apex of the Plane,

With Ibis head and Pheonix Wand

And Wings of Night! Whose serpents strain

Their bodies, bounding the Beyond.

Thou in the Light and in the Night

Art One, above their moving might!  

The initiating officers in this ritual are Asi, Hoor and Tahuti, these gods accordingly correspond to the Astral Plane, the Ruach and Nature. The dichotomy between the paths of Aleph and Beth should be kept in mind when considering Mercury as corresponding to Nature. This indicates that life is the initiator and that "Knowledge and Power", here referred to as "Twin Worriors", are characteristics acquired through experience. Asi and Hoor represent Night and Light, as Asi is associated to the Moon and Hoor is the Sun. But before attributing Asi exclusively to the sphere of Yesod, which she certainly is, we must also consider her position as the path of Gimel, the nature of this path is Universal Love and it illustrates the union between Chokmah and Binah, thus also the harmony achieved between the Fool and the Magus. The harmony between these two is the union which results in the initiate being reborn into the mysteries, this birth is thus symbolized by the path of Gimel, or the Gate. And according to this analogy we may consider the roles of Diana and Hecate, the Mother and life and the goddess of death, as consciousness originating from the darkness. The light becomes clearly symbolic of new life and consciousness, as pertaining to the symbolism of the path of Gimel. In contrast to the above we see this symbolism, as the play of life reflected in the ritual. Thus, it is the Fool who is experiencing life and death and brings into focus Hoor and his relationship to Yesod as Tiphareth. It is the Ruach that must fight for attainment, as it is only via the Ruach, that his lower nature is brought under control. The Ruach, then, serves to unite Spirit and Matter, which is indicated in the last line as being “One, above their moving might!” Hence the magician is expected to overcome his own limitations and attain control over Nature, before he can progress, although the initiate has at this stage of the ritual already passed, the above serves as illustrating the necessity, for harmonizing himself with these forces. 

So Life takes Fire from Death, & runs

Whirling amid the Suns.

Now let my hands unloose the sweet

And shining girdle of Nuit!

The above quote follows the banishing spiral dance which the magician performs after anointing his wounds with the Oil. Here the process of birth is realized, not only through the association of Life and Death. But the girdle of Nuit is symbolic of the of the path of Daleth or Venus, she is that which unites the Mother and the Father in ecstasy. The Fool had thus been conceived and having experienced birth, is now made conscious of his new life.

(The Sign of the Enterer.)

Homage to Thee, Lord of the Word!

(Sign of Silence.)

Lord of silence, Homage to Thee!

(Repeat both Signs.)

Lord, we adore Thee, still & stirred

Beyond infinity

(The Secret Word.)

________________

The above is drawing down spirit, with the bread on the Altar, it serves as a consecration ritual after the banishing spiral dance has been performed. The means of consecrating the Eucharist is the same as consecrating all talismans and magickal implements and accordingly follows the formula of the ritual as is indicated in the first two excerpts. As Crowley writes in Liber ABA concerning the Neophyte initiation: "It should be employed in the consecration of the actual weapons used by a magician, and may also be used as the first formula of initiation."  

Incense and Wine and Fire and Bread

These I consume, True Sacraments,

For the perfection of the Oil

For I am clothed about with flesh

And I am the Eternal Spirit.

I am the Lord that riseth fresh

From Death whose glory I inherit

Since I partake with him. I am

The manifestor of the unseen,

Without me all the land of Khem

Is as if it had not been

The Eucharist of the Four Elements represents the world of matter. It is eaten in order to symbolize Matter's connection with Spirit, as creation's final crystallization, wherein it still holds the creative potential of the One. Therefore, the Eucharist consumed in this ritual is that of the four elements, as pertaining to the grade, these are a candle for Fire, incense for Air, wine for Water and bread and salt is used for Earth. The Oil is symbolic of the magician's aspiration which is to be fortified and strengthened in the above manner. It is the aspiration that reinforces the Will of the magician, the will to struggle is inherent therein, as the Will is bound up in the laws of nature, that needs to be overcome by the magician's aspiration. At last, he claims responsibility for what he creates and mentions his place as the creator of all he partakes in via the last three lines in the above excerpt. The Glory he inherits from Death is the glory of his father Osiris, who is the God of the underworld and who is symbolically resurrected in the ritual, which suggests the formula of I.A.O.

For from the Silence of the Wand

Unto the Speaking of the Sword

And back again to the Beyond

This is the Path of Hua-Ho!

This is the path of IAO.

In the following excerpt taken from the Devil's Conversion in Crowley's Konx Om Pax I will attempt to illustrate the nature of the name Hua-Ho in the above.

I SEE o’ nights among the whins

The Devil walking widdershins

As stony silent as the Sphinx

I sit upon the sandy links,

And listen to the glittering spell 

Of Asmodee the Goat of Hell. 

He conjures up the nights of gray 

And cardinal in Dahomey, 

Where before kings and caboceers 

The flaming cat of Hell appears; 

Where witches whirl their flapping teats 

Still shrieking to the drum that beats 

Its monstrous call to flesh of man 

Hissing and bubbling in the pan—— 

“Hua is God” it spelt to me; 

“There is none other God than He.

It is the same idea as Satan being the savior of mankind, that via the acknowledgement of his divine birthright, he is placed upon the path of return. This is indicative of the statement, that if one can pronounce the name of God backwards, he would destroy the universe. Satan is symbolic of the name backwards and represents the ascension and the fall of Tetragrammaton, which is of course backwards. I.A.O. is the formula by which this God may incarnate and symbolizes Life, Death and Rebirth. Of course, the above imagery is indicative of nightmares and the Work and Ordeal of a Neophyte, which in a sense means overcoming evil. Here are two quotes from J.F.C. Fuller's The Secret Wisdom of the Qabalah to illustrate this idea, the first is him quoting Eliphas Levi: "According to Kabalists, the true name of Satan is that of Jahovah reversed, for Satan is not a black god but the negation of Deity. He is the personification of atheism and idolatry. The Devil is not a personality for initiates, but a force created with a good object, though it can be applied to evil; it is really an instrument of liberty." "To God the reflection of Himself is evil but to man the reflection is good so long as he does not attempt to emulate God by reflecting his own Shekinah, or soul, on the chaos of human ignorance, that is the unbalanced minds of those who surround him." The devil walking widdershins perhaps indicates the aim of an aspirant to attain initiation, as he is drawing down the Spirit by an act of invocation, which seems to be the cause of his nightmare. Hence Hua-Ho being symbolic of the initiate is proclaimed as God, "spelt to me" seems to be suggestive of the inner yearning a Neophyte is confronted with, at the beginning of his initiation and what draws him to the Work. His certainty stems from the knowledge that he is "God of very God", thus Hua-Ho in eluding to the idea of Asar-Un-Nefer. It is his certainty associated with the Eucharist serving to fortify his aspiration, so that he may proceed along the Path of Return. He is therefore stating in the above, that he has lived and died as a man, but is now reborn as a god, to do his will upon Earth.

Hail, Asi! Hail, thou Wanded Wheel!

Alpha & Delta kissed and came

For Five that Feed the Flame.

Hail, Hoor Apep! Thou Sword of Steel

Alpha and Delta and Epsilon

Met in the Shadow of the Pylon

And in Iota did proclaim

That tenfold core & crown of flame.

Hail, Hoor Apep! Unspoken Name!

Hail, Hoor! Hail Asi! Hail Tahuti! Hail,

Asar Un Nefer! Through the rendered veil.

I am Thyself, with all Thy brilliance decked

Khabs Am Pekht.

(Thus is the Great Pyramid duly sealed.)

Khabs Am Pekht means Light in Extension and indicates the accomplishment of the ritual with the initiate having been reborn into L.V.X. The aspirant through the ordeal of initiation has now become an expression of the Light on Earth, it is an ancient term that was also used in the Eleusinian Mysteries. The term suggests union between Heaven and Earth, or congruently man's intercourse with the Divine.

“Love is the law, love under will.”

7 Pyramidos: Asar-Un-Nefer

 

7 Pyramidos: Asar-Un-Nefer

“Do what thou wilt shall be the whole of the Law.”

The purpose for which the ritual was intended, becomes quite clear when taking a closer look at it, and if I had to speculate, I would conclude that it concerns attaining a better understanding of one’s True Will and a more vivid picture of one’s own Great Work. This makes the ritual perfect for a Neophyte, because even if the candidate has no idea of his purpose, this ritual should aid in attaining a better understanding of himself and strengthening the inner dialogue that has brought him to this point. This understanding of self then leads to a more detailed conception of the individual’s unique interpretation of what perfection is, and via this association, he is placed firmly on the path towards the goal. This then gives the initiate direction, and although this direction is different for each individual aspiring towards Knowledge and Conversation, the method and the language are universally understood. Asar-Un-Nefer means, myself made perfect, which represents an individual who has completed the elemental grades and has become ready for attaining Knowledge and Conversation. Whereby the term Asar-Un-Nefer corresponds to Tiphareth and is not primarily associated with Malkuth, although the symbolism is in perfect congruence with the Neophyte grade and his experience with the Shekinah, especially as it is to strengthen dialogue and not necessarily a method of attainment for K&C. Throughout the grade he works in the lower astral plane, and within this is included his own corrupted vision of the Great Mother, the Goddess for him, is distorted by his experience, which has corrupted his vision of the divine feminine within himself. As he works with this idea, he gains a greater understanding of his relationship with the goddess, this aids in him understanding what true perfection means to him. It is the union between Spirit and Matter, that inspires the Neophyte’s renewed vigor and aspiration, which serves him to achieve his final aim of perfection. 

Asar Un Nefer! I am Thine

Waiting Thy Glory on the shrine.

Thy bride, Thy virgin! Ah, my Lord.

Smite through the Spirit with Thy Sword!

Asar Un Nefer! Rise in me,

The chosen catamite of Thee!

Come! Ah, come now! I wait, I wait,

Patient impatient slave of Fate,

Bought by Thy glance Come now! Come now!

Touch and inform this burning brow

Asar Un Nefer! In the shrine

Make thou me Wholly thine!

The bride and the virgin are here used as references to the Alchemical Wedding, the aspirant is the bride and Asar-Un-Nefer is the prince. The Neophyte’s journey begins with a similar union between Hadit and the Shekinah, whose union eventually serves to place the Daughter on the throne of the Mother. The sword is a symbol of the intellect, and the Spirit may be the heart of an aspirant, associated with Hadit, and also symbolizes love, or union. The symbolism of the second line gives the impression of an aspirant’s readiness for initiation, which in the above is depicted as Knowledge and Conversation. Referring to himself as a catamite indicates, that he has no way to work his will, and being a victim of circumstance is reiterated in the line “Patient impatient slave of Fate”, from this, the idea of true freedom comes to mind, which is intricately connected with the True Will and K&C. “Touch and inform this burning brow” seems to be hinting at awakening the initiate to conscious communion with his Holy Guardian Angel. Now, as this is a Neophyte's initiation, Knowledge and Conversation is obviously not the intended result, but perhaps, if one looks at the Path of Return as a perpetual unfolding of being, it makes sense why this ritual is prescribed to Neophytes in the A.’.A.’.

(Remove Hoodwink.)

 

I am Asar worthy alone

To sit upon the Double Throne

Attack is mine, & mine defence.

And these are one. Arise, go hence!

For I am master of my Fate

Wholly initiate.

After taking off the hoodwink, the initiate opens his eyes as Asar-Un-Nefer, whereby the Neophyte is raised to power “To sit upon the Double Throne”. The symbolism is that of the sun at Tiphareth, which is joining the upper and lower parts of the Tree of Life and connecting Heaven with Earth. Attack and defense, symbolically indicates the sign of the enterer and the sign of silence, these two signs, accordingly invokes the same imagery, which is drawing inspiration from the higher and influencing the lower. In Tiphareth all the influence from the other spheres is reflected and this influence is translated as it pertains to each individual, which is symbolized in the hexagram. Thus, “these are one” in the fourth line is the hexagram, with the sun in the centre and the planets orbiting around it. “Arise, go hence” is indicative of the Great Work of an adept and in the context of the Neophyte, it symbolizes him having gotten direction as pertaining to his newly realized vision of perfection. Lastly, the initiate proclaims his mastery over the elemental forces and the freedom he has attained by realizing his True Will, while this is realized to a much lesser extent on the part of a Neophyte, I assume the principle remains unchanged at Tiphareth.

(The Secret Word.)

The words are spoken duly.

The deeds are duly done.

My soul is risen newly

To greet the rising Sun.

Bell accordingly. Signs accordingly.

One! Four! Five! Hail!

One! Four! Five! Ten! All Hail!

I give the sign that rends the Veil.

The sign that closes up the Veil.

Now having been made perfect the initiate has become Asar-Un-Nefer and finds himself at Tiphareth as indicated by the Soul that "is risen newly", "To greet the rising sun." He has therefore completed the formula of Pentagrammaton and is in the process of uniting with the Six Rayed Star. The union between the pentagram and the hexagram is further symbolized in the ringing of the bell followed by the signs of the corresponding grades, thus One/ The Enterer, Four/Set Fighting/ Shu Supporting the Sky/Auramoth/ Thoum-Aesh-Neith, and Ten is again The Enterer, these signs are followed by rending and closing the veil and ends with the Sign of Hoor-Paar-Kraat. One can be interpreted, as either Kether or the aspirant, who is the source of creation and Spirit which congeals the Soul, the Four is symbolic of the four elemental grades attributed to Malkuth, Yesod, Hod and Netzach, to symbolize mastery over the elements. Five is added, as representative of the pentagram and lastly the Ten is to signify the whole Tree of Life and symbolizes the union between Heaven and Earth and the Formulation of the Hexagram. Rending and closing the veil symbolizes the initiate invoking Spirit from the Supernal Triad, it is the Spirit raining down on Asar-Un-Nefer, which is necessary for forging the hexagram by uniting the five and the six. The aspirant is through this process being raised through the Veil of Paroketh and establishing himself in Tiphareth for Knowledge and Conversation. Although, this is the Neophyte ritual and should be seen as the enlivening of Hadit, within the heart of the aspirant, who has been united with the Shekinah in Malkuth.

“Love is the law, love under will.”

6 Pyramidos: Formulating Hexagram

 

6 Pyramidos: Formulating Hexagram

“Do what thou wilt shall be the whole of the Law.”

Now Witness Ye upon the Earth.

Spirit and Water and Red Blood!

Witness Above, bright Babe of Birth,

Spirit and Father that are God!

As babe in egg, being born

 

For silence duly is begot

And darkness duly brought to bed;

The Shroud is figured in my Thought,

The Inmost Light is on my Head

The initiate is witnessing Spirit descending upon him from heaven, it is the red triangle in the Thelemic hexagram, that he is witnessing above and symbolized in the second line. He calls himself the bright babe of birth, the Fool in the Tarot is symbolic of a Neophyte, as the Fool is also Phanes who is the god that inspired the later myths of Dionysus. The figure depicted on the Fool ATU, is indeed Dionysus, however, Phanes has two aspects, that of Protogonus and of Phanes who are attributed to the Astral and Ethical Triads respectively. According to mythology Dionysus had to die to be reborn as a god and so must the Neophyte pass through the ordeal of death, to complete his initiation. Phanes means Light and comparable to Lucifer, however Phanes is also Hadit and was born from a shining blue egg surrounded by Aether, in the lap of Darkness who is named Erebus. He is the babe in an egg being born into the light, which is a symbol of consciousness or awakening. Crowley seems to be likening this to Hadit as being the light that shines in his heart, who via the process of initiation is raised to greater awareness, so that he may eventually unite the lower with the higher. A classic mistake is that the Fool is associated with the final attainment, when in fact he is not or he is both, he is also the aspirant at the outset of the path who is in need of direction and is following his inner voice towards Truth. Thus, he and Hadit or Phanes as per the above analogy are having this conversation with each other as an inner dialogue. The old Tarot decks had the Fool, seemingly talking to himself, such as a mad person might do, the oblivion he faces symbolized by a cliff, is the uncertainty that a candidate is faced with at the beginning of his journey. The Orphic Egg is indicative of the blue triangle which formulates the Thelemic hexagram and symbolic of Spirit’s liberation in matter and symbolizes the material world which could be interpreted as a canvas for the Great Work. Spirit and Father are referring to the Logos descending upon the Neophyte, and with this Hadit is made conscious as Spirit that uses the Soul for his inspiration. Realizing the True Will being the aim of initiation, could be considered as Spirit inflaming the creative impulse, for the magician to find his unique expression in the world. Hence, the Thelemic formula is principally opposed to the formula of the dying god, and adheres to the motto, 'spirit liberated in matter'. He invokes silence and indicates knowing, as the light upon his head illuminates his thoughts that were shrouded in darkness. This is followed by the sign of the enterer, whereby the Neophyte invokes Spirit.

Attack! I eat up the strong lions. I!

Fear is on Seb, on them that dwell therein;

Behold the radiant Vigour of the Lord!

The strong lions refer to strength, as the life force of the magician, and is here indicated in the imagery of eating up the lions that gives him the strength to dare. Seb is the god of earth and the elements, the affirmation presented in the above, is the magician’s mastery of the elements, as he goes forth to do his will in the world. Thus, he becomes an incarnation of the divine Logos on earth, again alluding to Spirit’s liberation, where he works unfettered by restriction from the elements. Here, we have two more powers of the Sphinx, to will and to dare, following to know and to keep silent. The latter which is expressed by the magician making the sign of silence following the above quote, as well as in the previous quotes: “For Silence duly is begot”, and to know is thusly expressed “The Inmost Light is on my head”, the "Inmost Light", is shining onto the shroud to illuminate his intellect. Since the lions refer to the life force, he acknowledges himself as a god and the initiator in the last line, referring to himself as Lord. The hexagram is elaborately expressed through these verses to be unfolding Phanes, by strengthening the inner dialogue between him and Protogonus. In the Tarot the lord that initiates, is associated with the Hierophant ATU, which is Phanes. This card symbolizes the Great Work as the Hierophant, who is the Adam Kadmon and symbolizes the Logos descending into generation. The Logos and the Spirit, as received by the Neophyte, in turn is projected outward as his vision of perfection and formulates the hexagram.

Defence! I close the mouth of Sebek, ply

My fear on Nile, Asar that held not in!

Behold my radiant Peace, ye things abhorred.

As the above follows the sign of silence, he is acknowledging that he is the cause of all he has been subjected to, by stating that he is closing the mouth of Sebek. The Nile is attributed to the unconscious, it was Sebek that gathered up Osiris’ remains and presented them to Isis, who in the ritual are referred to as Asar and Asi. Having recovered the remains of her husband, Asi fornicated with the corpse and conceived their son Horus, who became the Sun god taking the seat of Ra. He is the Crowned and Conquering Child, the king of the Gods, and in his certitude and strength he looks upon the phantoms peacefully, having overcome them. The unconscious is related to death and symbolized by the fear of Nile, this is what is worked on by the Neophyte and the cause of his ordeal.

For see! the Gods have loosed mine hands

Asar unfettered stands.

Hail, Asi, hail! Hoor Apep cries

Now I the son of man arise

And follow dead where Asar lies!

He becomes the incarnation of his father, although he is greater than his father, he is referring to himself in the second line as Asar, but in the third line he is Hoor Apep that cries “hail!”. Hoor Apep is Horus Apophis and the names together symbolize Horus having mastered the elements and being incarnated into the world of matter, again alluding to the hexagram, it is the new formula of initiation, and brings the ordeal to its conclusion.

I gild my left foot with the Light.

I gild my Phallus with the Light.

I gild my right knee with the Light.

I gild my right foot with the Light.

I gild my left knee with the Light.

I gild my Phallus with the Light.

I gild mine elbows with the Light.

I gild my naval with the Light.

I gild my heart wedge with the Light.

I guild my black throat with the Light.

I gild my forehead with the Light.

I gild my Phallus with the Light.

The three fold star cross crowned, I rise

Partaker of the Mysteries.

The light floods the Neophyte to congeal his soul for a higher purpose, in the above special attention is paid to the phallus. The phallus is a symbol of the will of the magician, which indicates the Great Work, and the purpose of initiation. The ritual in this part presents the idea of transmutation, an idea that is symbolized in the Hanged Man, the initiate is made whole, with the creative potential that comes from self-knowledge and becomes "Partaker of the Mysteries". He rises in the sign of Mullier, which is the attitude of Baphomet and symbolizes the accomplishment of the Great Work. However, in context of the ritual, this attitude is preceded by the Hanged Man posture, as Mullier symbolizes Asar-Un-Nefer, the gesture is meant to indicate the awakening of the perfected Soul. 

"So fortified, he may be received into the Order as a Neophyte by the three principal officers, thus uniting the Cross with the Triangle." Crowley Liber ABA, The Formula of the Neophyte.

I suppose as good an explanation for the above symbol as any would be, that it symbolizes admission into the Order as representing the joining of Heaven and Earth. The triangle suggests the Supernal Triad, more accurately it symbolizes the light of the Supernals and the Cross is Tiphareth. The work of an Adept is to draw inspiration from this triad and reflect it into the Outer Order, and through his Great Work he serves as a guiding light of inspiration to the world. This idea is symbolically presented in the symbol as the divine light has been brought down from the highest order to aid in the initiation ceremony.

“Love is the law, love under will.”

5 Pyramidos: Of the Ceremony of the King’s Chamber Part 2

 

5 Pyramidos: Of the Ceremony of the King’s Chamber Part 2

“Do what thou wilt shall be the whole of the Law.”

Asar! Who clutches at my throat?

Who pins me down? Who stabs my heart?

I am unfit to pass this Pylon of the Hall of Maat.

 

The Lustral Water! Let thy flood

Cleanse me lymph, marrow and blood!

The Scourge, the dagger and the Chain,

Purge body, breast and brain!

The Fire Informing! Let the Oil

Balance, assain, assoil!

The Neophyte sees Thoth in the East who is the god of magick and writing, he is also associated to the Astral Light, and the Ruach and in this context also symbolizes the ego and intellect. "For the third time he is purified and consecrated he sees the Lord in the East, who holds the balance, keeping him in a straight line." Crowley, Liber ABA, Formula of the Neophyte. This quote clearly expresses the function of the intellect as holding the balance and may be interpreted as the Ruach which unites Heaven and Earth. Throughout the initiation the Neophyte must balance his emotions, impulses and his responsibilities, and the only way to do this successfully is via the intellectual faculty, symbolized by the Ruach. Horus, Isis and Thoth are ascribed to the three alchemical elements, Air, Water and Fire. These correspond to the Hebrew letters Aleph, Mem, and Shin and on the Tree of Life they take up the whole tree and represent the fall of Tetragrammaton. The element of Earth is attributed to the path of TAV and the Universe ATU, the card symbolizes the Shekinah's relationship to initiation and corresponds to Saturn. Accordingly, these elements are associated with Spirit, Ego, Mind and the Physical Body. This symbolism gives us the doctrine of the qabalistic worlds, these are the Archetypal, Creative and Formative Worlds, which are balanced by their crystallization in the Material World. These elements are then studied and worked with throughout the grade and this process is symbolized within the elaborate consecration and purifying rituals that occur during the ritual. The weapon of the Neophyte is the Pantacle, it is the weapon associated with Malkuth, therefore it represents this balancing of the three elements as equilibrated in the material world. The Pantacle establishes the foundation for the Neophyte's Great Work. It is the job of the intellect to control the lower nature of the aspirant, this is symbolized by the knife and the cross that is carved into the candidate’s chest at the outset of the ritual. Thus, Thoth is an ally of the magician as symbolized in the above, it is via the agency of Thoth that a connection is maintained between the lower and the higher, which again brings us back to Mercury’s association with the Astral Light. It is only through Mercury’s association that any success is attained, as it is the intellect which is responsible for control over the lower faculties by correctly understanding the nature of their influence. It is studying the impressions which are noted in one’s diary that is associated to this part of the ritual, hence the impressions are traced upon the Pantacle to illustrate the above point. As I have mentioned, this initiation is marked by two central ordeals, these are the ordeal of the Nephesh and the ordeal of the Vampire, these ordeals are prompted by the Daughter who is enlivened within the heart of an aspirant. Symbolized in the directions one sees Horus and Isis, a connection is drawn to this idea in the mind of the candidate. Horus is seen in the North-West, although Horus is the Logos, he is intimately associated with the Shekinah as Hadit, North is associated with Earth and West with water and gives us the path of TAV or Saturn. Hence Isis is South-West, the nature of which is Fire and Water and attributed to Chokmah and Binah, thus the symbolism is the joining of Heaven and Earth with Thoth, serving as the magician’s connection between the two. The elements are thus seen as multi-dimensional, and their effects are felt in the same way by the Neophyte. 

I will not look upon thee more

For Fatal is thy Name. Begone!

False Phantom, thou shalt pass before

The frowning forehead of the Sun.

I know thee; and I pass thee by. For more than thou am I.

Delusions referred to here as “False Phantoms” are the phantoms resulting from one’s initial dealings with the Astral Plane. As one’s understanding of self is veiled in ignorance at the start of one’s journey, what is seen by the Neophyte, looking into the Light from behind a veil of darkness is misinterpreted. This has to do, not only with one’s inner self, but also one’s experience of the outer world, from which circumstances may be falsely interpreted according to a corrupted sense of self. These phantoms give rise to emotional responses that are out of touch with reality, and it is only by employing the intellectual faculty, that the magician may bring his will to bear upon the Nephesh. This brings into scope Mercury’s nature as a trickster, he is both Wisdom and Folly, and it is the job of the magician to free himself from delusion by remaining vigilant. As Mercury's influence passes through Tiphareth, his nature is here presented as the “frowning forehead of the Sun”. Since the Neophyte works in Yesod, this is indicative of his misinterpretation of the nature of phenomenon, and his inability to adapt to change, which could become a threat to his progress. Therefore, this path symbolizes the joining of Heaven and Earth, that can only be achieved once the magician has freed himself from delusion. As per the above, this part of the ritual is followed by formulating the hexagram. The hexagram is constructed of a red descending triangle and a blue ascending triangle. These triangles reflect the principle of Spirit liberated in matter and are accordingly the inverted form of the old Golden Dawn hexagram, to symbolize the Formula of the New Aeon, as opposed to the Aeon of Osiris.  

“Love is the law, love under will.”