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The man who writes books on a Thelema that no beast shall divine. Founding member of Ordo Astri, Thelemic Magical Collegium. Member of Ordo Typhonis since 2000 e.v. More articles and essays are posted at https://ordoastri.org/ and https://tantrika.co.uk/

Thursday, 28 February 2013

Ain Soph Aur: LVX or NOX?

Aleister Crowley defined magick as the “Science and Art of causing Change to occur in conformity with Will”.[1] However, all magical working concerns the manipulation of glamours; none of the results or the desire that fuels them has any substance or reality in itself. Hadit is the Magician and the Exorcist. All phenomena appear spontaneously—there are no causes and no effects in reality.

LVX or NOX: Veils of Ain Soph Aur reflecting Atziluth
Advaita or Non-Dual reality is often ascribed exclusively to Eastern mysticism, as though it had no part in the Western Hermetic Tradition. And yet, the Tree of Life does not begin with Kether, the ‘One’, or Chokmah, the ‘Two’. The three negative veils that precede the Supernal triad, Ain Soph Aur, have a vital function in all practical working, whether the aim is mystical, magical or both.[2] When we begin meditation on the Tree of Life with Kether, or begin the Rituals of the Pentagram with the word ‘IAO’, aspiring upwards, there is a momentary pause. In that pause, we clear our minds of all thought and sensation, and contemplate the Ain Soph as no-thing, no object, no subject—pure emptiness and spaciousness. As soon as a word is uttered, the Tree of Life appears as reflected in the eye of the Absolute.
[This essay is part of the collection, Babalon Unveiled! Thelemic Monographs.]
The Supernal Triad of Kether, Chokmah and Binah on the Hermetic Tree mirrors the Ain Soph Aur via the magical medium of Daath, Set-Hadit of ‘Knowledge’. This may be illustrated simply through placing Daath as the zero number amidst the trinity.

Ain Soph Aur mirrored by Daath manifesting the Supernal Triad
The tetrahedronal arrangement with the Supernal Triad as basis and Daath as the invisible point or apex symbolises the holiest or most abstract conception of the Holy Guardian Angel available to the intellect. The Holy Guardian Angel may then be understood as the ‘Wise Teacher’, Basiliereus.[3]

Ain Soph Aur

The Mexican sorcery or shamanism that is described in the writings of Carlos Castaneda is none too different from the magick of the hermetic tradition.[4] The trick of following a symbol back to its source with the infinite—analogous thought as opposed to analytical thought—is vital to both traditions. With the Mexican sorcerers, there is more emphasis on the natural world, whereas the urban magician is usually inclined towards more abstract ciphers. The hieroglyphs are ‘out there’ in nature, in rocks, plants, mountains, physical places and their genius loci. However, this is no different than the magick practiced by our ancient Egyptian forebears. Every bird, animal, creature, stone, plant, building or place is a cipher of the infinite. The word ‘cipher’ itself is derived from the Arabic sifre, meaning ‘zero’, and there is a meaningful correspondence between sifre and sephira or ‘number’. In the (Egyptian) Book of the Law, Nuit says: “Every number is infinite; there is no difference.”[5] The teachings of Castaneda’s Don Juan insist that the nagual—the Mexican word for the formlessness and space that is the true nature of matter—is the only source of real power to the magician or shaman. The power is that of attention, observance. The nagual—more or less equivalent to the thread of the Ain Soph of the Qabalah—is the timeless source of all magick and sorcery.[6]  It is said that if sorcerers have enough power, then they can enter the nagual and leave it at any point in space or time. A shaman can thus disappear from one place and in an instant be transported to some other place a thousand miles away.

The Mexican shaman gains knowledge of every thing, object, creature or plant, by entering into the formless reality that is veiled by the object. Likewise, the hermetic magician follows every symbol back to its source with the infinite.

Lightning Flash

In hermetic practice we start yoga from the top (crown) and draw the power of the lightning flash down before working upward from the base. In other traditions it is more common to begin from the ground and work upward. Kether the Crown, the first emanation of the Tree of Life is comparable with the Atman of Eastern philosophy. The Egyptian god Atem or Atem Ra embodies much the same principle. However, numbers begin from zero, not one. The three veils of Ain Soph Aur are ‘No-thing’, ‘Limitless Space’, and ‘Limitless Light’. Their reflection in Kether, Chokmah and Binah is Light in Extension, the LVX formulation of the Order of the Golden Dawn. When this is reversed, we formulate NOX or Night, the threefold Eye of Ain, pure conscious awareness. The word ‘Ain’ (AIN) is closely related to A’ain (OIN), the seeing-eye of the void-spirit or ‘Bornless One’.
 
The sephiroth of the Hermetic Tree exist at four worlds or levels, and there is a tree in every sphere. Atziluth, ‘emanations’, is the plane of the gods at the cosmic level. The Egyptian gods are Neters, ‘Principles’ that are spiritual and natural law expressed in visible nature. Nuit and Hadit, primary gods of Thelema, are the most cosmic or absolute of all Neters. As such, their place on the Tree is with Ain and Ain Soph. There is some correspondence with Shiva and Shakti of the Eastern Tantras. In the temporal world, the plane of time and space, all things, objects and creatures appear to be a result of causes. We therefore tend to perceive everything as a chain of cause of effect. Malkuth in Assiah is the world of action and elements, identical to the Sanskrit karma. In the cosmic world of Nuit and Hadit there are no causes and no effects—there is no time. The perception of a past that is no more, a present that is ‘here’ yet constantly moving forward, and a future that is as yet unborn, emerges in Tiphereth at the midpoint of the Tree. In Malkuth, the base of the Tree, time fully obtains as the world of manifest appearances. The perception of cause and effect, although real enough on its own plane, is a trick of how we perceive things.

Form versus Formless Reality

The argument between the advocates of a formless absolute and those that revere gods, divinities, is an exceedingly ancient one. The Hindu sage Ramakrishna proposed a satisfying solution. One day he encountered some ardent followers of Shiva, and they said, “Why are you worshipping this goddess? She is Maya, the great delusion. We are followers of Shiva, who is Formless and absolute, the only Reality.” Ramakrishna went away to think and meditate on this. When he returned, he found the Shivaites again and told them, “You are right! However, so am I! The goddess that I love is the Form of the Formless. Ultimately, the Form and Formless are perfectly equal and amount to an expression of the same Reality.”[7]

The thread of the Ain Soph does not only exist ‘above Kether’, for it is the key to transformation at every conceivable level. How does Geburah, the 5th sephira, become Tiphereth, the 6th? How does the world of Yetzirah become the world of Assiah? It is the thread of the Ain Soph that weaves the worlds. In the numerical scheme of things, Malkuth is ‘below’ and Kether is ‘above’. And yet, Malkuth is Kether, but after another fashion. The Ain Soph is hidden in Malkuth—and so present at all times—as much as it is ‘above’ even Kether. In the practice—whether it is a meditation on the Hermetic Tree, the Lesser Ritual of the Pentagram, or an operation to consecrate a talisman, we start at the ‘top’, the most absolute that we can conceive, then work towards manifestation. It is the transformation or Great Work essential to magick and alchemy, the working upon the plane of matter. When this is reversed, so that each symbol is followed back to its source in the infinite, the Non-Dual reality may be realised. To use Eastern terminology, Jnanamudra leads naturally to Mahamudra.

The adept embraces both heaven and hell, becoming at the last a flame—and then the fire itself. The biblical tale of Enoch provides the primary example of magical invisibility since, after the translation of his Ka into spirit or Khu, he is never seen again on earth by mortals.[8] When the adept knows that which he loves even as he is known and loved, a universe is crushed to nought (i.e., returned to Nuit).
Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass and are done; but there is that which remains.
‘That which remains’, as according to Liber AL, II: 9, is not created from the substance of the earth—for it is not of created things. The adept—unless he falls back into time and space at the crossroads—is therefore invisible to all men, even while dwelling in the body of flesh.

The True Will is inevitably confused with the personal will that appears to drive choices and decisions affecting the material life. If too much energy is applied to effecting change on its own plane, that energy becomes depleted and the Ka (vital body) becomes a vampirical force. Vampires and ghouls are a glamorous concept, especially to those that have never experienced the psychic planes directly. There can be dire consequences for the soul. The matter has been obfuscated through the psychologisation of astral phenomena. Those who believe ghouls to be no more than psychic ‘shadows’ to be evoked for self-improvement have no idea of the harm they may inflict upon themselves and others. It is a case of the blind leading the blind.

The Great Work of transformation is effected downwards on the planes, ‘As above so below’. The world of Assiah is ‘negative’ to the ‘positive’ of the world of Yetzirah. Geburah is negative to Binah and Chesed, but positive to Tiphereth and Hod. To work upon Malkuth, the plane of material illusion, one does not begin with a wish or desire—though such a wish may have served as a lever to turn the magician towards the Great Work. With the Ain or non-conceptual reality there is no subject, no object and no will to do anything or to change anything. There are no things or objects with Ain, there is no-thing to desire or crave and no one to desire it. Yet it is from Ain that magick is worked and the True Will apprehended.

Magick and mysticism can easily be seen as two entirely different paths, one leading this way, the other leading that. By working on the plane of matter, the power of attention is increased. Through the use of the magical correspondences and the development of analogous thought, reality can be known as the Form of the Formless. The mirroring or doubling of the worlds is described in the writings of Kenneth Grant as the ‘Aeon of Zain’, named after the 17th path of the Hermetic Tree, to which the symbol of the sword is referred. The downward striking action of the Flaming Sword or Lightning Flash is the word or utterance of Kether. This automatically invokes the reflex current of return from Malkuth to the infinite.

This simultaneous, two-way relationship between the void spirit and its expression in matter and substance weaves the very fabric of anything we can perceive as existence. By travelling to and fro across the planes, a ‘substance’ is created that has an existence outside of the gates of matter and time. This is no different than the immortal stone or elixir of life described in guarded terms by medieval alchemists.

In the writings of Carlos Castaneda, the master Don Juan was always insistent that the ‘tricks’ of the shamans, whether to travel over vast distances, to effect magical transmutations upon things, creatures or humans, or to play some humiliating practical joke upon an unwary acolyte, has deadly serious intent. And that intent is the ultimate liberation of the soul from all constraints of matter, time and death. This is no different in any way from the Great Work of the hermetic tradition or the goal of liberation of the Advaitans.



Notes

1. Crowley, Introduction to Magick.
2. The image of the Ain Soph Aur concentrating Kether depicts the Tree of Atziluth in the colours of the King Scale. The veils of Negative Existence are depicted as three triangles, reflecting the nine letters, AIN SVP AVR. Kether appears spontaneusly in the pupil, void or eye of the infinite as Malkuth of the Ain Soph Aur. The Malkuth of the Tree of Kether or Atziluth is here shown in the place traditionally alloted to Daath, as the cosmic child of Wisdom and Understanding.
3. Βασιλιερευς has the Qabalistic value of 693. When divided by 3, its lowest factor, the result is 321, the Khabs in the Khu. Basiliereus is equal to A: Ch: D spelled out in full. He is therefore the magical child or sun-star of ‘93’, the “one to follow” cryptically conveyed in Liber AL, II: 76.
4. See Journey to Ixtlan, The Eagle’s Gift and other teachings of Don Juan.
5. Liber AL vel Legis, I: 4.
6. The thread of Ain Soph is described in ‘The Orbicular Tree’, Ritual Magick–The Rites and Ceremonies of Hermetic Light.
7. The life and story of Ramakrishna as told by his disciple ‘M’ is translated and introduced by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Centre.
8. Book of Genesis, 5:24, “And Enoch walked with God: and he was not; for God took him.”

© Oliver St. John 2018, 2019
This essay is part of the collection, Babalon Unveiled! Thelemic Monographs .

Books by Oliver St John

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Friday, 22 February 2013

The Magick of Pisces

The Thoth Tarot trump for Pisces and the 29th path of the Tree of Life is The Moon XVIII. The esoteric title of the trump is Ruler of Flux and Reflux: Child of the Sons of the Mighty. Here we have a path that is half in shadows. We must pass between two sentinels wearing the foreboding headdress of Anubis, Guardian of the Underworld. According to Crowley,
Such light as there may be is deadlier than darkness, and the silence is wounded by howling beasts.
Magick of Pisces: Thoth Tarot The Moon XVIII
At the top of the picture is the Sun, pushed through the darkness and cold of night towards the dawn by Khephra, the Egyptian scarab beetle. Khephra, like Amoun, is a self-created god. The beetle, like the butterfly, undergoes a series of remarkable transformations. At one point he seems completely inanimate, appearing as nothing more than a shell or stone. The scarab miraculously comes forth from the seeming inertia with wings on which to ride the breezes of dawn.

The Sun’s entry into Pisces near the end of the cold months is a reminder of the darkest hour before the dawn. The springtime is not far away. In the southern hemisphere it is a reminder that the cooler air of autumn will soon drive out the burning heat of a long summer.

Pisces is traditionally ruled by the planet Jupiter, known to the Greeks as Zeus and to the ancient Egyptians as Amoun (or ‘Amen’). Jupiter, Zeus and Amoun were originally gods of the mountain and of the seas and rains that replenish the earth with new life and growth. Amoun is a mysterious god. He is self-created, and his location, unlike the sky-gods Horus, Hathoor and Nuit, is below the horizon. He is ‘The Hidden God’.

The Qabalah throws further light on the associations between Pisces, sign of the Fishes, and the mysteries of the Hidden God. Pisces is the 29th path connecting the material universe (Malkuth) with the animating power of Venus (Netzach), the morning and evening star. The magical power of the path of Pisces is the Twilight of the Place. As the days begin to lengthen in the northern hemisphere, the twilight is very noticeable. This is especially so with the lengthening of shadows near sunset, before Venus, the first and brightest star of the evening sky, appears in the west. The magical twilight is also the special light of a room prepared for ritual. Candles and the smoke of incense provide ideal conditions for the arising of spectral images. The Magical Mirror is the magical weapon of Pisces.

As the 12th sign and 12th house in astrology, Pisces represents the deeper realms of the subconscious mind. Psychology defines three types of consciousness.
1. Waking consciousness or self-awareness
2. Subconscious or dreaming consciousness
3. The unconscious
It has been argued that there is no such thing as an unconscious; if it is not conscious then it cannot be thought of as any kind of consciousness. The letter for Pisces is qoph or ‘Q’, which represents the back of the head and the medulla oblongata, the lowest part of the brainstem connecting the brain with the spinal cord. This is the primal root of the brain. In terms of consciousness, it is where the earliest memories are stored. If one could send consciousness backwards, from the frontal lobes of rational intelligence to the narrow passage of the medulla oblongata, one might be able to see all the way down to the base of the spine.

There is evidence that once upon a time, homosapiens had a tail, as do most non-human creatures on our planet. A ‘queue’ is also a kind of tail. The long, sombre epic of mankind’s existence on the planet is yet another kind of tale—one that has been told in numerous ways by diverse cultures in all times.

Pisces and The Flaming Sword

The 29th path of Qoph connects Netzach, the sphere of Venus, with Malkuth, the sphere of the visible universe and is imaged forth by The Moon XVIII Tarot key. The title of the 29th path is the Corporeal Intelligence, so-called because it is concerned with the incarnation of all bodies according to the revolution of the Zodiac. The root of the word that is translated ‘Corporeal’ (gosham) implies a violent rainstorm or shower—the ‘shower of the life of earth’ that comes through the seed of the Unborn Spirit or Holy Guardian Angel in the ritual called the ‘Bornless’. The ‘seed’ is alchemical and refers to the fluidic or formless fire from which all forms receive their essence.

The “revolution of the Zodiac” is explained by the operation of Sol and Luna, Spirit working through the Sun upon the four elements of Fire, Air, Water and Earth. All bodies are composed of these elements. Each creature has a unique astrosome, the symbol of which is the natal horoscope, varying according to the time and place of birth. The twelve signs of the Zodiac are cosmic archetypes. Merely knowing the ‘sign’ of birth does not reveal a person’s nature. The sign alone symbolises a type, not an individual.

The descent of this path is the incarnation or embodiment of each creature, while the ascent of it implies knowledge of the Occult Intelligences. The magical powers of the 29th path are of Bewitchments and Casting Illusions.

Qliphoth of Pisces

The Qliphoth of Pisces is ShIMIRVN (Shimiron) ‘Malignant Women’, and may be found in The Flaming Sword under the number 616. Curiously, the number 616 is a number of the ‘beast’ of Revelation– the number was later ‘solarised’ as 666. The 29th path connects Venus, the lowest sephira on the Force side of the Tree, with Malkuth, the dead-end of matter. The women of malicious intent are phantasms of decaying (or thwarted) desire, rife with poisoning and corruption. As such, these ‘women’ are no more than blind forces, but have a tremendous capacity to inflict harm on the unwary human. ‘Hell hath no fury like a woman scorned’ is an aphorism that applies not only to the human but also to the elementar that is deprived of ‘blood’ or energy.

The Intelligence of the path orders the neural and biological patterns that in turn influence the behaviour of species. When the human ego identifies personally with the biological urge to procreate or self-replicate—that force which is, in fact, an entirely impersonal machine or engine—all manner of psychological aberrations occur. The person seeking self-fulfilment in the production of offspring, and finding the result is nothing of the sort, may subvert or redirect the flow of life-force into other objects of desire. Typical afflictions are ‘eating disorders’, so-called—for devouring and begetting are dual principles of the Great Mother at the cosmic level. The predatory behaviour of both men and women, especially when it forms part of a group mentality, is another, less specific. Alcoholism is yet another trait, since it arises from a desire to be reabsorbed back into the stream of life from whence the organism was formed. It is the self-assertion of the ego, maintaining the delusion of an isolated life and existence that is the root of all ailments of the soul.



Notes

All Qabalistic references are from The Flaming Sword Sepher Sephiroth.
© Oliver St. John 2013, revised 2019

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Tuesday, 5 February 2013

Magick of Light

The ‘Z’ formula or Magick of Light is the basis for the consecration of talismans, invocation and evocation. It is also the basis of magical initiation. The Golden Dawn General Exordium declares the method by which the Hermetic Light is transmitted. The 93 Current is comparable to electricity or an electromagnetic force; at other times it is described as a fluid, Azoth. Here is the universal formula of magical theurgy.
Magick of Light: Flaming Sword in the midst of Ain Soph

1. The Speech in the Silence: the Words against the Son of Night.
 
Ceremonies begin with some form of banishing to clear the universe or ritual place of work from all inimical forces. Traditionally the ritualist give a warning, Procul o procul, este profani!—‘Away, away, all ye profane!’
 
2. The Voice of Thoth before the Universe in the presence of the eternal Gods.
 
Hermes is present in the ritual as soon as the priest utters a word: ‘By names and images are all powers awakened and reawakened’.
 
3. The Formulas of Knowledge.
 
There follows a sevenfold exposition on the Knowledge of Tahuti, which is the technical means of invocation and evocation.

i) The Wisdom of Breath.
 
The root of the word-vibration is Chokmah (Wisdom), seat of the Will. The subtle light or virile force is circulated by pranayama, the yoga of breath. With ritual magick, the practice of breath is translated into the circular pacing of the place by the magician. The ritual circle is an extension of the astrosome of the magician; in this field the magician moves. The magician becomes the type of consciousness itself, the ubiquitous point in the circle of space. In like fashion, Hadit is the giver and the animator of life. The atomic analogy is that of the electron.

ii) The Radix of Vibration.
 
The root or base of vibration is the sonic utterance. By the vibratory method words of power are sent forth thus: the thread of light is drawn down from the Ain Soph Aur beyond Kether, into the Tiphereth (inhalation), and then sent forcibly outwards (exhalation) as an image. The magician thus replicates the primal act of creation. By the Hermetic axiom, ‘As above, so below’, the magician is God and verily God—created in the image of that God and imbued with the power of creation. The personal ego imagines it is separate, that its actions are its own—yet the ego does not exist save as an expression of the true Self or Holy Guardian Angel.

iii) The Shaking of the Invisible.
 
By the vibratory formula, that which is invisible and latent is made visible and dynamic; that which is inert is brought to life and activity.

iv) The Rolling Asunder of the Darkness.
 
This refers to the Opening of the Veil, the rending of the fabric of space that makes creation possible through duality. Each step along the initiatory path is a dispelling of the darkness of the previous state.

v) The Becoming Visible of Matter.
 
The eye of the beholder is one with that which is seen. The power of imagining is the power behind all visible things.

vi) The Piercing of the Coils of the Stooping Dragon.
 
This refers to the magnetic force surrounding the earth, which is a constraining force. The ignorance of unknowing binds the uninitiated with this magnetic force; the unawakened spirit perceives the visible appearance of things, yet is unknowing of the secret operator behind all phenomena.
 
vii) The Breaking forth of the Light.
 
The word-vibration has issued forth from the mouth of the Creator, dividing the light and the darkness and bringing order and form to the universe. There is a further meaning to the piercing of the coils of the Stooping Dragon and the breaking forth of Light. The work of the magician is to create astral shells, Godforms located in various places in the magical Temple or Universe. This is accomplished by the formula previously declared, ‘By names and images are all powers awakened and reawakened’. The astral images are linked to Tiphereth within the astrosome of the magician. Lest we think this is all merely a psychological exercise, the creation of a magical theatre in the mind, we are reminded that the life force animating all of creation is one and the same, and springs from the same source. That source does not rest with the human ego, which is in itself merely a puppet doll, a transitory shadow formed by a reflection of light. The source is the wellspring of the eternal, from which the circle of the Gods came forth before the Beginning of Time—all of which is enacted by the magician at the beginning of the ritual. The living Gods or Neters are able to inhabit the shells that we have made for them and are able to speak through those images created in the mind’s eye.

The Z Formula

The shape of the English letter ‘Z’ forms the symbol of the Lightning Flash. The descending current is reflected through Daath to the supernal triadand, pouring forth to fill the cups or vessels of the Tree of Life. The letter zain, ‘a sword’, is the power of division and means of creation. Zain is the seventh letter and path counted from Aleph. The number 7 is that of Venus and Netzach, which encompasses the whole Tree of Life and is sometimes called ‘Brazen Serpent’. The serpent of brass or copper identifies Venus with the twenty-two scales of the serpent of wisdom—the shining paths.

The sword and the serpent are the descending and ascending current or flow of force set in motion through the practice of breath control and concentration of mind. The sword and the serpent are two and one, or none. When the serpent has climbed to the top of the Tree, the sword of flame issues from its mouth and runs to earth as a charge of lightning. The number 7 is also a number of Set; as the manifestor of the seven stars of Ursa Major, Set is both 7 (Sept or Sepet) and 8, since he is the first and the eighth, the ogdoad.

Musicians will intuit the relevance of the seven-note musical scale that ends and begins with the octave, the eighth. Sound and light follow the same geometric principles. The Hermetic Tree is itself based on the Pythagorean Decad, the Tetractys, from which three principles and four elements are drawn. From there, the entire basis of astrology, alchemy and magick comes forth.

The ‘Z’ formula is applied equally to the consecration of talismans, the invocation and evocation of occult forces and the initiation of the individual. The ritual for the consecration of a talisman, by which life and movement is brought to inert matter, is identical to the ritual of initiation for any grade, sephira, number or path. The aspirant necessarily begins as blindfolded and bound with cords of ignorance, as surely as Malkuth is bound by the coils of the Great Dragon and separated from the rest of the Tree of Life. In the words of the ceremony of Initiation of the Neophyte:
Inheritor of a dying world, arise and enter the darkness!
The Mother of Darkness hath blinded him with her hair.
The Father of Darkness hath hidden him under His wings.
His limbs are still weary from the wars that were in heaven.
Unpurified and unconsecrated, thou cannot enter the hall of the Initiates!
In a state of darkness and unknowing, the person must be purified by lustral water and consecrated by living fire before any Great Work can begin. Upon admission, the Candidate is made to swear the Oath. The Oath does not limit the person’s freedom; on the contrary, by binding the chaos and night within, there is a chance of the only real freedom, that of knowing and doing the True Will.
 
Having declared the Oath under the sword of Horus in the guise of executioner, the sword is lifted and the Neophyte, still bound and hoodwinked, begins the movement around the Temple, stopping at various stations along the way. The fear and darkness of the Neophyte on the threshold is embodied by Horus, Guardian of the West, whose throne is the station of the path of the Shades. Isis, or Thoum-Aest, speaks kind words on behalf of the soul of the Neophyte. Her throne is in the East, station of Light arising in Darkness.

Unseen by Neophytes, hoodwinked and bound, a ghostly reflection of the Tree of Life begins to shine about them—the light shining in darkness. Unseen by the Neophyte, the lamp of Anubis goes ever before. As the ceremony develops, the intensity of light increases.

When each part of the chamber has been visited in turn and a glimpse of knowledge obtained from the Gods inhabiting the stations, the Neophyte is taken to the cubical altar at the centre of the universe and the blindfold removed. Three Gods raise wand, sword, and sceptre, forming a triangle of light above the head of the new Initiate. The light has risen in darkness. The Neophyte is called to Life and Light.

At last, the Neophytes are taken between the two pillars of Solomon; the bindings are removed and they are informed of their new life in the Temple of the Gods. The removal of the binding cord from the waist means the person is now free to act, to move in the way of their True Will.


Notes

This article is taken from the book, Ritual Magick—The Rites and Ceremonies of Hermetic Light.

© Oliver St. John 2013, 2019

Other books by Oliver St John

Visit Ordo Astri: Thelemic Magical Collegium

Subscribe to The 93 Current monthly Journal