Professional Documents
Culture Documents
2°=9▫ Scholar
The Linear Figures & Shapes
The Temple of Air
The Magick Dagger
Basic Astrology
1
The Hermetic Order of the Prophets of Thelema
Grades of the Order and their Curriculum
3°=8▫ Sophomore
The Temple of Water
The Magick Cup
Meditation upon the Eye in the Triangle- the Practice of Devotion
The Rituals of the Pentagram
The Rituals of the Hexagram
Rising on the Planes
Ceremonial Theory- The Formulae of the Wand, IAO & Abrahadabra
Magick Squares & Seals, Sigils & Runes
Holy Qaballah- Ain Soph Aur & The Naples Arrangement
An Invocation to Horus with notes
Gematria
Sophomore Examination (100% pass)
4°=7▫ Bachelor
The Temple of Fire
The Fire Wand & The Magick Sword
Talismans & Evocation (with Talismatic Images)
The Opening of the Temple by the Formula of the Watchtowers
Geomantic Figures
Holy Qaballah- The Divisions of the Soul
Bachelor Examination (100% pass)
2
The Hermetic Order of the Prophets of Thelema
Grades of the Order and their Curriculum
8°=3▫ Teacher
9°=2▫ Curse of the Magus
9°=2▫ Wizard
10°=1▫ Essene
3
The Hermetic Order of the Prophets of Thelema
The General Structure and Curriculum of the Hermetic Order of the Prophets of Θεληµα
To progress the Scholar must pass the initiation of Air, or of the Gate of Ra-Hoor-
Khuit.
3°=8▫ Sophomore
The work of the Sophomore is to devote himself to his Great Work and to the
development of self discipline by practical methods. The Sophomore must learn to
Dare, to develop courage. This grade must construct the weapons of Water, most
especially the Magick Cup.
To progress the Sophomore must pass the initiation of Water, or of the Gate of Nuit.
4°=7▫ Bachelor
The work of this grade is to master the elementary ceremonies of High Magick and to
use them to discern one’s True Will. The Bachelor must cut and consecrate the
Magick Wand as well as the other weapons of Fire.
The Bachelor should attain a definite competence in the use of the Magick Weapons
before attempting to progress which is achieved by passing the initiation of Fire or
the Gate of Hadit, and entering into the threshold of the Palace of Four Gates.
Intermediate Grade: Knight Bachelor
This intermediate grade is conferred upon students that have passed the four
elemental grades but have yet to undergo the ceremony of initiation into the inner
temple of the Adepts of the Order.
In order to progress the Teacher must merely swear the Oath of the Magus, accept
the terrible Curse of that grade, and endure the passage of initiation to the Sphere of
Chokmah.
9°=2▫ Wizard
The work of this grade is not practically communicable in this place save to say that
the Wizard must endeavor to manifest his Will by his Word. There are many
variations of the grade of Wizard but the main three are:
1 White- holds the Lamp of LVX
2 Grey- actively speaks the Word of the Law of the Aeon
3 Black- becomes Pure Will
Wizards may withdraw from the Order at any time and take the final grade merely by
relinquishing their Offices.
10°=1▫ Essene
The Essene has retired from active involvement in the Order in order to devote
himself to the contemplation of the achievement of Hadit.
The ordeals thou shalt oversee thyself, save only the blind ones. Refuse none,
but thou shalt know & destroy the traitors. I am Ra-Hoor-Khuit; and I am
powerful to protect my servant. Success is thy proof: argue not; convert not; talk
not overmuch!- The Book of the Law Chapter III
The Hermetic Order of the Prophets of Θεληµα structures itself according to the
instructions of the Book of the Law and bases its teachings on the new aeon that it has
announced. In 1983 Master Ankh af na Khonsu discovered the Key to the Book of the
Law and its occult secrets, as was foretold in its text. As one consequence of this he has
been charged with the responsibility of teaching High Magick to the Children of Men.
Also the mantras and spells; the obeah and the wanga; the work of the wand
and the work of the sword; these he shall learn and teach. He must teach; but
he may make severe the ordeals.- The Book of the aw-Chapter I
This Prophet, One Chosen to be The Child of the Beast, who has been foretold
of in the Book of the Law, has purged the rituals and it is the expressed mission of the
Hermetic Order of the Prophets of Θεληµα to make the knowledge and methods of this
Great Work available to all who will pursue the Path of the Wise. It is the ultimate aim of
the Order to identify and nurture the Prophets of Nu and of Had and of Ra Hoor Khu that
are prophesied in the text of the Book of the Law.
There are no restrictions whatsoever placed upon members of the Hermetic
Order of the Prophets of Θεληµα, each being free to speak and do as he or she will.
There is no perquisite for Silence as the Truth is for all. Members of the Order are
1 The Hermetic Order of the Prophets of Thelema
The Mission Statement of the Hermetic Order of the Prophets of Thelema
permitted to leave its ranks at any time whatsoever and to use the knowledge gained
therein to whatever end that they will. The Order will recognize and accept any individual
or groups of individuals that have operated a temple according to the Order’s protocols so
long as they pass a rigorous test set by the Order of their alleged achievements, and level
of advancement. The decisions of the Hermetic Order of the Prophets of Θεληµα and its
officials are all final and without recourse.
The instructional method of the Hermetic Order of the Prophets of Θεληµα
follows a traditional pattern of advancement through ten main grades with two intermediate
grades and a beginners or Novice grade. Of these eight are practically realizable by the
greater percentage of people. It is the intention of the Order to continue the work of
previous hermetic schools that have fallen into impotence due to their misapprehension of
the true Word of the Aeon. Wherever possible the methods of instruction and
advancement are drawn from these earlier schools and have been rehabilitated in
accordance with the instructions given in the Book of the Law.
The culmination of the Hermetic Order of the Prophets of Θεληµα is the Sacred
Magick of the Attainment of the Knowledge and Conversation of the Holy Guardian Angel.
Beyond that the Order offers instruction to the highest levels of attainment requiring in
return only loyal service to those that follow in the Path of the Order.
Let my servants be few & secret: they shall rule the many & the known.- The
Book of the Law Chapter I
From the Great Work of the Masters of the past has come all that we now know
as science and medicine. For all of that the greatest pearl of these Masters has remained
shrouded in mystery, confusion and disrepute and so, the work of the search for the
summon bonum was left in the hands of a few charged with maintaining its wisdom until
the world would be ready to accept another glimmer of its ineffable Truth.
For long centuries the keepers of the light faced persecution but throughout the
darkest centuries the Sacred Magick has remained intact, its Knowledge in the hands of
one after another chosen master awaiting a time when it could manifest its influence in the
world without opposition. Throughout the long ages these ‘Hidden Masters’, ‘Secret
Chiefs’, ‘Illuminati’ or whatever other name they have hidden behind have quietly worked
towards fostering an age of enlightenment to whom their mysteries could again be
revealed. Accordingly in the 1890’s among a plethora of pseudo-hermetic societies one
truly sanctioned by the Secret Chief came into operation in London, existing for only long
enough for the magickal formula of initiation to be communicated to the world via the
incarnate Prophet the Beast in the form of the Book of the Law.
Still the world was unprepared for this truth and knowing this the Secret Chiefs
concealed a key in the Book of the Law that would be found by another Magus sent to
establish their magickal method of attainment, and who would use this key to open the
secret storehouse of the Book of the Law for the use of all.
This has now occurred (September 1983) and the result is the establishment of
the Hermetic Order of the Prophets of Θεληµα, the object of which is to continue the work
of those genuine hermetic orders that have preceded it, nurturing and enlightening those
who will look to the Truth.
I
Throughout the history of man’s spiritual search there has always been a parallel
spiritual impetuous to the mainstream religious practice. Often secret or ‘occult’ and
offering transcendent knowledge of a higher state of being and equally as often driven
underground by the persecution or misunderstanding of the mainstream authorities, these
schools have taken many forms over the ages. These cults and secret societies certainly
flourished in ancient Greek culture (c. 1000-500 BC) as well as throughout the history of
the Roman Empire (c. 500 BC- 300 AD). Going under various banners according to their
cultural origins these schools have been called the Eleusinian Mysteries, the School of
Orpheus, and of the Gnostics or Essenes. During the Christian era the most famous
perhaps of these schools was the Knights Templars (1180-1312 AD) who first brought a
system of Oriental Occultism into Western Europe that went on to be one of the major
sources that inspired the development of the Qaballah. The sources of these Oriental
inspirations were the Gnostics, early Christian mystics who were much influenced by the
mantric practices of the East and the literal Qaballah of the Hebrews, and their Islamic
counterpart the Sufis who practiced mystical methods of attainment that had evolved from
the traditions of the pagan Arabic world.
The ultimate root of these mystery cults seems to be in ancient Egypt especially the
Osirian Cults of the 2nd and 3rd C BC but it has even been speculated that the stone age
paintings of wild animals were used as aids to ‘rites of passage’ by our prehistoric
ancestors. All of this underscores a basic instinct that is present in us to evolve spiritually
by some ceremonially expressive outlet that may be as old as consciousness in man.
Even though the might and power of organized religion has always been able to dominate,
suppress and even eradicate these mystery schools or cults, the essential knowledge of
their methods and the importance of their initiatory ceremonies has always endured, albeit
mired in misunderstanding and deliberate subterfuge. With the advent of the age of
Rationalism though, in the 18th and 19th C, these secret societies again began to flourish
due to the lack of official persecution. The methods of the mystery schools has been
revived and every generation since has tried to modernize and evolve the systems that
they have inherited.
II
In its purest form initiation is a ceremonial exposure to a central cultural motif. To
fulfill its function initiation must 1/threaten the candidate’s life or well being, 2/reveal a
spiritual meaning to the candidate’s existence, and 3/admit the candidate to a higher
status within his culture. At its highest levels the candidate ‘dies’ and is ‘reborn’ into a
higher state of being or of consciousness. For this reason initiation is indispensable to the
progress of the ceremonial magician. In this context the purpose of initiation is twofold.
First and foremost it is a ceremonial introduction to the symbols and forms used within the
temple or the Magick Circle. By this method the candidate is the central focus of the
ceremony, during which ritual he is exposed to the symbols of the mystery school in a
meaningful manner calculated to make a deep impression upon his psyche. Secondly, the
candidate that passes through a properly performed rite of initiation should be spiritually
refined to some degree and have awaked in him some small vision of his own Truth.
In the Hermetic Order of the Prophets of Θεληµα initiation is the beginning of the
candidate’s work in a new arrangement of the temple, thus the Novice is initiated into the
Temple of the Elements, a Knight Bachelor is initiated into the Temple of the Sacred
Magick and finally the 7° Knight of Abramelin is initiated into the Temple of the Masters. In
each case the candidate rehearses the ceremonial forms and symbols of that particular
temple and thereafter begins the work of passing through the grades that relate to it.
(Note: each of these three temples or schools is further divided into grades that relate to
particular arrangements within that temple and with rites that accompany an integral
passage through them but these tend to be a more specific repetition of the first initiation
ceremony).
The benefit to the student of High Magick of undergoing such a rite of passage are
1/the opportunity to have the ceremonial forms demonstrated for him, 2/to have impressed
upon him, in a unique setting, the symbols used in his progress through the temple and 3/
if his initiation is successful then there should be a genuine spiritual refinement of the
candidate. In general then, initiation can be seen as the preparation for the magickal work
that the novice is about to undertake.
III
To initiate into the Hermetic Order of the Prophets of Θεληµα the candidate first
passes through the rite known generally as the Neophyte Ceremony. This ritual admits
him into the mysteries of the Temple of the Elements wherein the basic practices of
Ceremonial Magick will be studied. The pattern of the ceremony, known as the Formula of
the Neophyte, will be the ritual pattern that is followed by him for all of his ceremonial
workings whilst in the outer school of the Order.
Within this school there are four grades, one for each of the Elements and attributed
to the four lowest vrpx on nhhj mg, each grade offering instruction in practices that relate
to its Elemental and Sephirotic attribution. The work of each grade culminates in the
construction of the relevant Elemental weapon and the passage of a rite of initiation that is
specific to that particular set of attributions yet which is a reiteration of the original
Neophyte Ceremony.
Beyond the Elemental Temple is the Temple of the Planets wherein the Sacred
Magick is performed. To pass into this inner temple the candidate must first have passed
all four Elemental ‘Gates’ of the outer temple and have spent a period in the intermediate
grade of Knight Bachelor preparing for the rite of initiation. This ritual, called the Adeptus
Ceremony, ritualizes the life, death and rebirth of the candidate as an Adept of ceremonial
magick. The magician is recognized as being qualified to begin the operation of the
central work of the Hermetic Order of the Prophets of Θεληµα, the Sacred Magick of the
Invocation of the Knowledge and Conversation of the Holy Guardian Angel.
Within this inner temple there are three grades attributed to the planets Sol, Mars and
Jupiter (the Elemental grades also have planetary correspondences: 2°=Luna,
3°=Mercury, 4°=Venus, which along with 8°=Saturn make up the seven planetary grades
of the Order). Within the inner temple the rites of passage between the grades is not so
regulated as between those of the Elements as by this stage it is expected that the
magician has developed his own character of working and also that he may have gained
the invaluable instruction of his Holy Guardian Angel. Nonetheless, to progress fro the 5°
to the 6° the Adept must take up the Sword of Horus and use his Magick Arts to dominate
his world. For passage from the 6° to the 7° the Adept must only ceremonially exempt
himself from all of his oaths and obligations, symbolically shedding the accumulated
momentum of his Great Work in order to prepare for initiation into the final and innermost
school of the Order. It will be discerned that in both of these initiations the Adept repeats
the life, death and rebirth theme set in the original ceremony of advancement into the inner
temple.
The innermost temple of the Hermetic Order of the Prophets of Θεληµα, the Temple
of the Masters, or of the Secret Chiefs, is entered after the ordeal of crossing the Abyss
between the Real and the Ideal worlds. During this difficult and dangerous passage the
Adept becomes as a ‘Babe in an Egg of Blue’, from which he emerges as a Master of the
Temple. This rite of passage is yet another refinement of the central theme of rebirth that
is the expressed purpose of these ceremonies of initiation. For the 7° to progress to the 8°
it is only necessary to swear the Oath of the Abyss and accept the grade of 8° and all of its
responsibilities. (Tradition has it that anyone who has passed the Neophyte Initiation may
take the Oath of the 8° but to do so when not fully prepared may be a dangerous
endeavor. Nonetheless there may be one who is a Master from his Birth who will
successfully claim this exalted grade of initiation).
This innermost school of the Order is composed of three grades representing the
holiest trinity of Holy Qaballah. Two of these grades, the 8° and the 9° are practically
attainable by the ablest magicians and of the final, most perfected grade of our Holy Order
of Prophets all that can be said is that it exists. For the 8° to progress he must accept the
curse of the Magus, the explanation of which is beyond the scope of this essay, and
endure the passage of the Path of wks. For the 9° to progress he must withdraw from the
Order completely and immerse himself in Hadit. In each case the old self is completely
discarded, the Teacher leaves off his instruction and the Wizard ends his Speech by an
eternal Silence.
0°=0▫ Novice
1°=10▫ Chela
2°=9▫ Scholar
3°=8▫ Sophomore
4°=7▫ Bachelor
8°=3▫ Teacher
1/Tutor (salt)
2/Professor (mercury)
3/Master of the Temple (sulphur)
9°=2▫ Wizard
white: Hadit
grey: Ra-Hoor-Khuit
black: Nuit
10=1▫ Essene
A Note upon the Preparation Necessary for the Novice before the
Performance of the Neophyte Ceremony of Initiation
1. The Novice must become familiar with the general scheme of the Hermetic Order of the
Prophets of Θεληµα and with its methods of advancement and of attainment. Before
undertaking the serious work of learning the Magick Arts it is important to be fully
aware of the motives and intentions of the school of instruction to ensure that the Path
being chosen is the correct one for the individual.
2. The Novice must grasp the general symbols used in elementary ceremonial magick.
The names of the major Magick Weapons, the Elements, the Planets and the Signs of
the Zodiac should all be familiar to the Novice before entering into the Hall of the
Neophytes. In order to communicate with a Teacher it is vital that one has a
comprehension of the nature of the language that will be employed.
3. The Novice must begin to keep a Magick Journal. It is of the utmost importance for the
Novice to begin to keep a record of their magickal life in order to firmly establish the
practice from the beginning of their career.
4. Before a Novice can enter the School of the Children of Night a Magickal Motto must
be chosen for use within the Temple. This Magick Name should express an ideal held
by the Novice or in some way indicate the Novice’s aspirations in magick. As part of
the renewal process of the Neophyte Ceremony, when the Novice attains the 1°=10 ▫
Grade of Chela, the candidate’s temporal self is symbolically stripped away and a
refined, more essential self is revealed. It is this essential self that is named within the
temple by the Magick Motto.
5. Before entry into the Temple of the Elements can be permitted certain items of attire
must be obtained; chiefly the Magick Cloak. In addition the Novice should make a
Magick Cord or Girdle with which to secure the Cloak around the waist. Whilst it is
acceptable, perhaps preferable, for the Novice to go barefoot in the temple, sandals or
slippers may be worn. Instructions for the manufacture of these Magick Weapons are
given in Elementary Instructions for the Novice.
6. The Novice must make a broad study of occultism, its history and the variety of schools
of thought that exist. In each of these myriad possible viewpoints is something of the
Truth and the beginner should beware from the first of allowing ignorance to narrow
their own comprehension of that Light. Particular areas of study necessary for entry
into the 1°=10▫ Grade of Chela are:
i. The Book of the Law: the text upon which all of the teachings of the Hermetic
Order of the Prophets of Θεληµα are based.
ii. The history of magick and occultism through which the Novice can trace the
Order’s roots in traditional Hermetic sources.
iii. Wicca: modern witchcraft is closely related to Θεληµα, Wicca may almost be
considered as the religion of the Aeon of Horus, and many of its practices will
benefit the beginner in ceremonial magick.
iv. Qaballah; (especially The Equinox Vol. 1, no. 5; the Temple of Solomon the
King, and also The Book of Thoth; both by Aleister Crowley). It is essential
that the Novice begins to attempt to learn the basics of the Holy Qaballah
from the earliest opportunity. The Qaballah is the true weapon of the Magus
and it serves the student from the very first step unto the last.
v. Basic Astrology: a familiarity with the Planets and the Signs of the Zodiac in
necessary to the newest tyro of the Magick Arts. It is also insightful to study
one’s own natal chart as a tool of self discovery.
7. The Novice must take up a basic method of divination and keep a careful record of all
practical experiments as they are made. Divination is a vital tool of every magician and
requires much practice before even average results are achieved therefore beginning
the discipline at the earliest is recommended. Any method of divination that is able to
be grasped by the Novice is acceptable but the Order recommends the Tarot and I
Ching as being the preferred systems. A variety of methods of divination are a part of
the curriculum of the Elemental Grades and such is the importance of this Magick Art
that entry into the inner temple dependant upon the ability to make a practical forecast
by this means.
8. The Novice must be prepared to swear the Oath of the Neophyte, thus binding himself
to its terms and conditions and thereby accepting its obligations to apply himself to the
work and the ordeals of the 1°=10▫ Chela Grade of the Hermetic Order of the Prophets
of Θεληµα.
9. When the Novice has fulfilled these requirements application to the Order can be made
for entry into the next grade, and a simple test of the most basic occult knowledge must
be passed before the Neophyte Ceremony can be performed for the candidate for
initiation (the Novice that had determined upon self initiation should be sure that he has
fulfilled these points before progressing with the rite). Having met all of these
conditions and passed the first initiation ceremony the student is admitted into the
Temple of the Elements as a 1°=10 ▫ Chela Grade in the School of the Children of
Night.
1. Let the Novice begin to keep a precise record of all of the Magickal Operations being
performed, no matter how trivial or small. Let the Novice also use this journal as a
record of thoughts, dreams and magickal studies of all kinds. No Magickal Operation
will be deemed to have been successfully completed until a record of it has been made
in the Magickal Journal.
2. Let the Novice record the date and time as well as the place, if relevant, of every
operation of Magick or Divination whatsoever. Next, let the record of the objectives
and methods proposed be made, along with any notes or calculations connected with
the study involved in the operation. A record of any ceremony that is performed along
with the Novice’s impressions of its performance and any perceived results should also
be included in the Magick Journal.
3. Let the Novice begin a new Journal at any time considered by him to be a significant
step forward upon the Path, or at the beginning of a proposed series of operations, or
at the beginning of the Thelemite Calendar on April 10th every year.
4. Let the Novice choose a volume that is practical over attractive, as this is a work book
and will need to be at hand during many operations. Nonetheless, it is well for the
Novice to choose a book that is decorated in a manner that he himself finds
appropriate. It might also be appropriate to reserve a certain pen for making the
Magickal Record, and if the Novice finds this to be a necessary practice then he should
by all means take it up.
1 Upon taking the robes of a Neophyte, a new life, that of the Hermetic Order of the
Prophets of Θεληµα, and the dawning of Self Consciousness, makes it expedient to
take a motto that encapsulates the aspirations with which one has approached the
Great Work. Because it is this motto that the Novice will use to identify himself to his
colleagues in the Order, the practice is also known as the Magick Name.
2 At several points in the career of a magician it will be expedient to take a new Magick
Name, to define a new phase in the Great Work, or a newly appreciated goal of
Magick. This is most commonly the case in the Inner Orders, and in the Outer Order of
the Elements only the Chela must choose a motto for himself. After this, he will use
this motto for the Grades of Scholar, Sophomore and Bachelor which are but
extensions of the initial Neophyte Grade. Upon entry into the Order of the Knights of
Abramelin the new Knight Banneret will choose a new Magick Name to signify his
departure into the purely Spiritual realms of Sol. The Knight Errant and Knight of
Abramelin may also choose new Magickal Names if it is appropriate, but it is not
compulsory. Upon crossing the Abyss, the new Teacher must take a Magickal Name
that expresses his function in the Order of the Prophets of the Eye in the Triangle and
the Wizard will Know his true Name, for it will be his Word, his Logos. Of the Essene
we shall not speak in this place, or in any other.
3 In choosing his first Magickal Name, let the Novice begin by deep forethought and
intense solemnity of intention to express a clearer consciousness of his Aspirations and
his Great Work. It should encapsulate in a word or phrase, that which the Novice
believes will be the quality required of him to succeed in his Attainment of Magick
Powers.
4 Let the Novice look to the Magi of the past and their choices of a motto, and learn from
their example. It is commonly the practice to employ a word or a phrase in a foreign
tongue to make the Name unique to the Neophyte’s vocabulary. The Magickal Mottos
of past Masters of Magick that are entirely suitable are:
Ad Majoram Adonai Gloriam- To the greater glory of the Lord.
Daemon est Deus Inversus- God stands against the Daemon
Fiat Lux- Let there be Light
Fidelis- Fidelity
Iehi Aour- Let there be Light
Omnia Pro Veritate- All for Truth
Perdurabo- I will endure
Unus In Omnibus- All in One
1. Before the Novice can enter into the Temple of the Elements it is necessary to
assemble the correct attire for the magickal work undertaken therein. Many
occupations require specialized clothing and ceremonial magick is no exception. The
attire that is unique to one’s magickal operations aids the magician in stepping into the
persona of the Adept as well as indicating his grades of attainment just as a uniform
might give an indication of a public office and the rank held therein.
2. The main piece of attire required by the magician is the Magick Cloak which is to be
constructed according to a very precise design. In addition the Novice should make
this garment by their own hand as far as is possible according to their individual level of
skill in the work permits.
3. The Magick Cloak, or Cloak of the Neophyte, is an important symbol of the Great Work,
especially for the Novice, for it symbolizes the darkness from which the student of
magick seeks to escape. For this reason the Magick Cloak is traditionally coloured
black, at least it is in the Temple of the Elements. Black is the colour of the heaviest
part of Earth and corresponds closely to the planet Saturn continuing the theme of the
Novice’s restriction in time and space due to his ignorance of the eternal light of LVX.
The Magick Cloak is also attributed to vbc, Understanding, the Sephiroth of death and
sorrow, because it represents the mortal, physical form, the body of the magician that
will be shed at death to reveal the Star that is concealed within.
4. It is of the utmost importance that the cloak has long sleeves and a hood that
completely covers the head, and that the overall shape of the design should recall the
letter ‘t’, or the Greek letter Tau, to further strengthen the qaballistic correspondence of
this first Magick Weapon of the Novice.
5. Generally the Outer Cloak of Concealment, as this garment is often called, should be a
loose fitting robe, completely open at the front, with long sleeves and a deep hood. It
should be made from the darkest black material that can be obtained (or preferably,
made by the Novice’s own hand) and it should not be impractical to wear during active
operation.
6. Upon the attainment of the higher grades it may be appropriate for the Novice to attach
symbols to the cloak in order to celebrate the achievement of his grades of initiation.
For the Novice though it is only appropriate to embroider a white hexagram upon the
brow of the hood as a symbol of the aspiration to the enlightenment that he brings to
the Hall of the Neophytes.
7. Used to tie the Magick Cloak around one’s waist is the Magick Cord, often referred to
as the Magick Girdle because of its attribution to jmb and thereby to Venus. It is the
symbol of the Devotion to the Magick Discipline that binds the Novice to his Great
Work. In fact it measures that devotion materially as its dimensions are directly related
to those of the magician that wears it.
8. Traditionally the Magick Cord is braided from three lengths of fine, soft material such as
silk or polished cotton. These original lengths should be equal to the height of the
novice showing that the physical form binds the spirit in the same manner as the cord
binds the cloak. The threefold nature of the cord is consonant with any number of
magickal triplicacities, but most specifically, because it binds the magician’s Elements
into a unity, it represents the three physical disciplines of Thought, Speech and Action,
and so its influence is entirely suited to the work of the Novice.
Behold the Yoke upon the neck of the Oxen! Is it not thereby that the Field shall be ploughed? The
Yoke is heavy, but joineth together them that are separate --- Glory to Nuit and to Hadit, and to Him
that hath given us the Symbol of the Rosy Cross!
Glory unto the Lord of the Word Abrahadabra, and Glory unto Him that hath given us the Symbol of
the Ankh, and of the Cross within the Circle!
Three are the Beasts wherewith thou must plough the Field; the Unicorn, the Horse, and the Ox. And
these shalt thou yoke in a triple yoke that is governed by One Whip.
Now these Beasts run wildly upon the earths and are not easily obedient to the Man…
Aleister Crowley- Liber III vel Jugorum
9. Further, the Magick Cord should have at one end a ‘female’ loop and at the other a
‘male’ knot, often with a tassel. For the Novice probably the best choice of colour is
black, but other colours may be used as the student comes to understand their
significance and connection to his own Great Work.
10. In the Neophyte ceremony the Magick Cord is used to symbolize the Novice’s bound
state within the Hall of Neophytes and takes therein also the form of the hoodwink or
blindfold which specifically binds the sight of the candidate for greater dramatic effect.
Because of the Magick Cord’s power to bind the lower Elements the Magick Girdle is
commonly employed in works of witchcraft and sorcery and the Novice would do well to
pursue some study of these practices. On a higher level the Magick Girdle should be
used as a Weapon of the Chastity of the Great Work.
11. Although many Adepts prefer to go barefoot in the Magick Circle it is also acceptable to
wear slippers inside the temple. If they are to be worn it should be bourn in mind that
they are a potent symbol of the traversal of the Path that the Novice has undertaken.
12. Even though they are generally attributed to the Element of Air and upon another level
to Spirit, the colour of the Novice’s slippers should reflect the level of attainment that
has been achieved thus marking somewhat one’s place upon the Path. The slippers
should be soft material with soft soles so that the footfall within the Magick Circle is
without sound. The slippers may be adorned and decorated if the Novice deems it to
be appropriate and symbols that express the individual’s experience upon the Path
should be employed for this purpose. The slippers represent the essence of the Great
Work, the traversal of the Path to Self Knowledge.
With the discovery of the Key to the Order & Value of the English Alphabet came also
a number of other formulae and instructions of a general magickal nature. As the ‘Child of
the Beast’, Fra. C∆ was charged with continuing the work of the rehabilitation of Magick .
Part of this rehabilitation concerns the operational formulae of ceremonial magick but a
part also deals with the organized structure of a school of magick
He must teach; but he may make severe the ordeals.
-The Book of the Law Ch 1
Incumbent upon Fra. C∆ was the responsibility for teaching the Magick of the Aeon of
Horus to all men and all women. After many years of study and contemplation he finally
resolved upon establishing the protocols for a school of magick. This system of occultism
is for all, whether in groups or alone, who will take up the Path of the wise. Further, Fra.
C∆ determined that this school must be rooted in the best traditions of occultism whilst
being a genuine expression of the Aeon of Horus and an evolution of the methods of the
past.
As Fra. C∆ had attained his own enlightenment by means of the traditional Holy
Qaballah he determined to make that discipline the core of his teaching and the model for
the Order and its curriculum. Finding much of the symbolism that was connected to the
traditional schools of magick to be inaccurate, corrupted or otherwise flawed and out of
step with the formulae of the Aeon of Horus, Fra. C ∆ began his work at the foundation in
order to rebuild the school of the wise.
For many years Fra. C ∆ st udied the curriculum of the greatest magickal orders in
history, purging them of their corruptions and aligning their practices with the Aeon of
Horus until he had assembled all of the instructional material required to offer training to all
students of the art and science of High Magick to the highest levels. He has arranged this
material into a structured program of teaching based upon the methods that he has
employed in his own Great Work.
2
Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein
Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole
of the Law.
-The Book of the Law Ch I
In styling this magickal school upon the instructions found in the Book of the Law Fra.
C∆ has established a school for all Thelemites to learn the Magick of the Aeon of Horus
and he determined to give it a name that expressed those goals. A school that gives
instruction in magick and alchemy is commonly referred to as ‘Hermetic’ in homage to
Hermes Trimegistos whose works of occult literature are still the basis of all modern
ceremonial magick.
The structured grade system of the school’s curriculum and the fraternal nature of the
temple arrangements imply an order of magicians rather than the more obvious
alternatives. Because the Book of the Law gives instruction for religious celebration in the
Aeon of Horus the fraternity of Thelemites will be one of shared spirituality, supporting the
choice of title “The Hermetic Order”.
All words are sacred and all prophets true- The Book of the Law Ch I
The ultimate goal of the magickal practices of the Order is to train the Magi of the
Aeon of Horus. The work of these Magi is to ‘speak the Truth’ (vide Liber B vel Magi:
Aleister Crowley), this truth being the ‘Word of the Aeon’ (ibid), thus making the Magi of
Θεληµα the Prophets of the Gods of the Aeon of Horus and their word of Truth Θεληµα
(prophet: Gr. prophetes; pro-for and phanai-to speak). For all of these reasons Fra. ∆ C
has chosen to entitle this magick school “The Hermetic Order of the Prophets of Θεληµα”.
3
There is a word to say about the Hierophantic task. Behold! there are three ordeals in one, and it may
be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty
chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the
other!
- The Book of the Law Ch I
There are many indications in the text of the Book of the Law as to the structure that
a Thelemite order of magicians should take. Consistently references are made to three
grades and the ordeals and work that go with them. Fra. C ∆ chose to follow this pattern as
it also corresponded to his own method of attainment very closely. Thus the Order is
divided unequally into three temples: an outer, an inner and a secret temple. The titles of
these temples reflect the nature of the work that is carried out in each of them.
The work of the outer temple of the Order is to give instruction in elementary
magickal techniques and so its members are held to belong to a school. This outer school
is dedicated to the Goddess Nuit whose temple is that of the Elements corresponding to its
four Elemental Grades.
Let my servants be few & secret: they shall rule the many & the known.
- The Book of the Law Ch I
The martial nature of Θεληµα is celebrated in the titles given to the Adepts of the
Order collectively called the Knights of Abramelin. Traditionally a knight was one devoted
to the service of a lady (from German: knecht; servant), and in the case of the Adepts of
the Order their devotion is to Our Lady of the Stars. It is from the lower ranked knights that
the active officers of the outer temple are drawn. Also, the titles of the grades of the inner
order pay homage to the greatest order of magickal knights the Knights Templars (1180-
1312) whose teachings, brought from the East after the Crusades, still forms much of the
foundation of all western magickal instruction.
The innermost, secret temple of the Hermetic Order of the Prophets of Θεληµα is
devoted to fostering the Prophets of the Aeon of Horus. The three grades of this temple
are set apart from the others by their members having purged themselves of all illusory
perceptions upon crossing the Abyss, and by their total devotion to the Law of Θεληµα,
thus these most revered Masters of the Order are called Holy. The 9° is especially marked
by its members’ association with the Word by which they make their Will manifest. As the
Will of these highly initiated Magi is in resonance with their True or Perfect Will it is also
the Will of the Gods working through them and so the Word that expresses their Will is as
a Divine Proclamation, or, at the very lest, an inspired utterance. Therefore these Magi
are called Prophets in our Order, and the most able of these Magi are the Prophets of the
Aeon of Horus, whose most occult symbolism is concealed within the Eye in the Triangle.
4
Embrace in yourself all sensations of all created things, of fire and water, dry and wet; be
simultaneously everywhere, on sea and land and in the sky, be at once unborn and in the womb,
young and old, dead and beyond death, and if you can hold all these things together in your thought,
times and places and substances, qualities and quantities, then you can apprehend God. -Hermes
Trimegistos
Each of the temples of the Hermetic Order of the Prophets of Θεληµα serves several
grades of attainment, and each of these grades has been given a title based upon the
work undertaken by the initiates at each level. As part of the rehabilitation of this method
of instruction in High Magick Fra.∆ C has chosen new na mes to attribute to these
traditional grades in order to better express their connection to the Aeon of Horus and the
Law of Θεληµα.
Uninstructed newcomers to the Order are referred to as Novices until their first
initiation whereupon they enter into the general body of Elementary students collectively
called Neophytes. Among Neophytes there are four grades corresponding to the four
lowest Sephiroth, the four Elements, the four seasons and so forth. The titles of the
grades reflect the essential nature of the work of initiates at that stage of their instruction in
High Magick, all being derived from the various names for students:
1. Chela [châ lá: n. a novice in Buddhism; Hindi: servant, disciple] The work of the initial
Elementary Grade relates to Earth and revolves around the most basic, foundation
practices of magickal discipline, most especially the meditational exercises that are used
to strengthen the Neophyte’s concentration and physical self control. The Chela learns the
Magick Power of Silence which he will use to pass the Gate of Hoor-Paar-Kraat.
2. Scholar [n. a pupil, a disciple, a student, an educated person, one whose learning is
extensive and exact; Latin: schola- a school] The second grade is attributed to the
Element Air and to the 9th Sephirah, soh and so the nature of the work of the Scholar
Grade of the School of the Children of Night is intellectual and scholastic. The 2°
Neophyte studies the conceptual symbolism of magick and Qaballah. The Scholar learns
the Magick Power to Know which he will employ to pass the Gate of Ra-Hoor-Khuit.
3. Sophomore [n. a second year student; probably from Greek: sophos- wise & moros-
foolish] The learning of the 2° is without general magickal experience and so it is but a
beautiful illusion of the Universe, mere sophistry, and the work of the 3° Neophyte is to
apply this knowledge to their own Great Work in a practical manner. As this grade is
referred to the Element Water the applications are passive and contemplative in nature.
The Sophomore balances the scholastic learning of the 2° with the philosophical theory of
High Magick. The Sophomore learns the Magick Power to Dare which he will make use of
to pass the Gate of Nuit.
4. Bachelor [n. originally: a young knight following the banner of another as too young to
display his own, an unmarried man, one who has taken his first degree at university; Latin:
baccalarius- a farmer?] The final Elemental Grade of the School of Neophytes is entitled
Bachelor as initiates of this level will be expected to finish their general magickal training
and begin to look for their individual method of performing the Sacred Magick. This grade
represents the fullest initiation possible for the Neophyte and to progress further it is
necessary to undergo the Adeptus Initiation Ceremony and enter into the inner order. The
Bachelor learns the Magick Power to Will and uses it to pass the Gate of Hadit and enter
into the Palace of Nuit.
Knight Bachelor: when the Neophyte has satisfactorily completed the elementary training
in High Magick but is not yet prepared to enter into Adeptship it is possible, though not
necessary, to take the intermediate grade of Knight Bachelor, the title indicating the
bridging nature of this level of attainment.
The titles of the inner order grades were determined upon by Fra. C∆ as a means of
connecting their levels of Adeptship, and their qaballistic correspondences, with the martial
idiom of the inner order’s military-styled name. The Knights of Abramelin are required to
serve the Order in its Great Work within and without the Temple. The methods of the
Order are discipline and struggle, both tools of the soldier.
Choose ye an island!
Fortify it!
Dung it about with enginery of war!
I will give you a war-engine.
With it ye shall smite the peoples; and none shall stand before you.
- The Book of the Law Ch III
5. Knight Banneret [a knight of higher rank, one bringing his own vassals under his own
banner- one dubbed on the field of battle]. This rank of Adepts is charged with maintaining
both the inner and the outer temples of the Order as well as the flame of the LVX within
the inner sanctum.
6. Knight Errant [a knight that travels or wanders in search of adventure (Latin errare- to
stray)]. This rank of Adepts is sent out of the temple to do the work of the Hermetic Order
of the Prophets of Θεληµα amongst the profane, and to find the place for their magick in
the world of men.
7. Knight of Abramelin: initiates of this grade may renounce all of their Holy Vows and
commit themselves to the completion of the Sacred Magick if they have not already
achieved this attainment. This grade represents the fullest development of Adeptship that
is possible in the Order and before progressing the Knight of Abramelin must decide
whether to depart from the Hermetic Order of the Prophets of Θεληµα, or to take the Oath
of the Abyss and ascend to the grade of Teacher after the Great Ordeal of the Abyss
“A Babe in an Egg”: The 7°, or in fact any member of the Hermetic Order of the Prophets
of Θεληµα who will dare to do so, for it is open to all, can take the Oath of the Abyss and
progress to this intermediate grade and become ‘as a babe in an egg of blue’ wherein the
Masters of our Holy Order are gestated. A candidate will pass nine months in this
intermediate state before entering into the innermost secret temple and taking up the work
of a Teacher by giving instruction to the Neophytes of the Order.
The final three grades of the Hermetic Order of the Prophets of Θεληµα are difficult if
not impossible to comprehend from below the Abyss in the profane world. The initiates of
these rarefied levels of attainment make up the secret chiefs or hidden masters of our Holy
Order and their work is specifically beyond the scope of this basic exposition.
8. Teacher [n. one who gives instruction, esp. in a school, or privately (O.E. tæcan- to
show, teach)] After crossing the Abyss the initiate, purged of material illusion, is a Master
of the Temple, and an Elder in the Order. This grade is entirely responsible for the running
of the temples of the Order and for the instruction of all of the grades below. Within this
grade generally there are three distinctive divisions
1) Tutor [n. a guardian, a private instructor, a college officer who has supervision of
an undergraduate, a college teacher who instructs by conference with a small group of
students (L. tutor- guardian)] This level of the 8° is especially concerned with the
guidance and instruction of the Neophytes of the Order.
2) Professor [n. one who professes, one who openly declares belief in certain
doctrines; a teacher of the highest grade in college or university (L. professus; pro-
publicly & fateri- to confess)] This level of the 8° is committed to general instruction of
the lower orders and specific instruction in the Sacred Magick for the inner order.
Professors also use their vast experience and knowledge to evolve the Hermetic Order
of the Prophets of Θεληµα and its methods of instruction.
3) Master of the Temple [master, n. one who commands or controls: a lord or
owner: one especially skilled in anything esp. art: one who has complete knowledge: a
workman who has set up on his own account or is qualified to do so: a title of dignity or
office: a degree conferred by universities: adj. chief: principal: controlling: predominant
(L. magnus- great)] The fullest development of the 8° was given its traditional name by
Fra. C∆ in this arrangement as the title perfectly describes the work of these initiates
within and without the Order.
To progress a teacher must only accept the Curse of the Magus and endure the
Ordeal of the Passage of the Path of Daleth. Initiates of this level are great Magi and have
gone by many titles over the ages. In order to facilitate a more perfect understanding of
magick in the profound world Fra. C∆ determined upon a simple and dramatic title for the
supreme Adepts of our Holy Order- simple enough for the smallest child to comprehend.
9. Wizard [n. one (usu. A man) who practices witchcraft or magic, one who works
wonders; a wise man: adj. with magical powers (M.E. wysard; wys- wise with suffix –ard)]
Not much can be said in this place concerning this revered grade of attainment in our Holy
Order, save to say that a Magus of this level is a Master of all Magick, his Word being Law
and so all of his actions are expressions of his True Will. A Wizard represents the Great
Work complete.
Even at this level of attainment there is diversity and a Wizard may choose his
worldly image as he will but generally, and traditionally, wizards are classed according to
colour. In our Holy Order a Wizard may assume the colour of one of the Sephiroth below
the Abyss and specialize in those works of High Magick that pertain to that particular
sphere. Thus a Yellow Wizard may specialize in divination, prophecy and also celebration
(as Sol is sacred to Apollo), or a Red Wizard may take up works of war and aggression,
and so on. Generally though, Wizards will take on either black or white robes depending
upon the nature of their own Great Work.
Beyond the unimaginable exaltation of this supreme grade of the Hermetic Order of
the Prophets of Θεληµα is one final attainment, certainly incomprehensible to the
uninitiated and perhaps to all save those that are blessed by so perfect an enlightenment.
For a Wizard to progress to the final grade it is only necessary for him to retire from all
active work, either in the Order or privately, by renouncing all of the magickal powers that
have been acquired and withdrawing into solitude and unity.
10. Essene [n. one of a small religious fraternity among the ancient Jews leading retired
ascetic lives and holding property in common (Gr. Essenos- origin doubtful perhaps L.
esse- to be)] The title of this final grade of the Holy Order of the Prophets of the Eye in the
Triangle was chosen because of the historical association that this ancient sect had with
the development of the previous Aeon as well as the Essene’s strong belief in divine
communication by and through prophecy.
These great retired Magi are the essence of our Holy Order and the true Secret
Chiefs of the Order. These masters have always existed throughout the Aeons, guarding
the Sacred Magick, fostering the light of LVX in the world of man, awaiting the time when
this knowledge could become the common property of all men and all women.
5
Let the Novice beware, lest the titles for these grades should be mistaken for an
absolute definition of their natures, for they are merely names for levels of attainment
chosen for convenience of communication and instruction. The natures of the various
grades of our Holy Order are truly incommunicable by mere words and the student of High
Magick may choose his titles as he will when he has earned them. This is not to say that
these titles are of little import for Fra. C∆ labored long and suffered much to gain this little
Secret Knowledge and dared not make even one such choice until he had passed the
Abyss and taken up his own Magistry whereupon he had the vantage to look back upon
his own Great Work with an eye to mapping it out for those who dared to follow him upon
the Path of the Wise. Even then the Master held back his choice until he had traversed
the Path of the Illuminating Intelligence and passed via the Door into the Wisdom of
Chokmah. Only then did Fra. C∆ choose these titles for the grades.
Let the Novice study these titles of the grades with great care, researching them
vigilantly, for the Master Ankh-af-na-Khonsu has concealed within them much of the hard
earned Wisdom of his grade and no small amount of clues, to the clear seeing tyro, that
will make the traversal of the Path less of an ordeal.
Do What Thou Wilt Shall Be The Whole Of The Law.
efficacy. When the values derived from the key are applied to this word it must in some
way express the completion of the Great Work, Qaballistically and by Gematria. The total
enumeration of ABRAHADABRA=72. By Qaballah 72 represents the circumference of the
circle of the Zodiac as well as the Shemhamporesch- the divided name of God, a symbol
of the totality of the universe.
It is upon yet closer inspection that the key is confirmed, this time by the text of the
Book of the Law. Looking at the word it is obvious that it has three syllables with only two
forms: ABRA and HAD. Even Crowley noted that HAD formed the centre of the word (cf.
The Old Comment on the Book of the Law- Aleister Crowley). Surrounding HAD on either
side is ABRA, and symbolically that which is not HAD is NUIT, therefore
ABRA+ABRA=NUIT. Ch. I vs. 24 states that Nuit’s word has a value of ‘six and fifty’;
ABRA=0+1+27+0=28, 28x2=56. This also implies that ABRAHADABRA is a symbol of the
union of Nuit and Had, or of the Great Work accomplished. Further, HAD=11+0+5=16,
foursquare, another significant number in the Book of the Law (cf. Ch. II vs. 78) indicating
the knowledge of Hadit and the potential for union with Nuit, and so of the completion of
the Great Work.
Lastly, there is a final qaballistic puzzle in Ch. III vs. 74 and by the application of the
values of the English letters from this key it is solved. Splendour has a value of 122 as
also does Ra-Hoor-Khuit, therefore the equality has been a hidden glory. There are many
similar gematric puzzles in the MSS, many more than I can ever hope to fathom, but my
researches to date have seemed to confirm the veracity of the values of the letters that is
given by this key.
Returning to Ch. II vs. 55, the verse indicates that along with the order and numerical
values of the English alphabet there will also be new symbols to attribute to them. As the
whole key is a problem in Qaballah it seems certain that the best symbols to attribute the
letters to is the Tarot Atus and thence to the Holy Qaballah. If the letters are assigned to
the corrected order of the Tarot Trumps (cf. Ch. I vs. 57 & The Book of Thoth- Aleister
Crowley) the following table of correspondences can be extrapolated:
‘clear light’ and ‘some, though not all in the dark’. The numerical part of the cipher is
clearly the Sephiroth of the Tree of Life which Crowley would have understood perfectly
(i.e. in the clear light). The letter’s correspondences to the Tarot Atus and thence to the
Paths of the Tree of Life are also obvious, but without the correct order the attributions of
the symbols of the letters is unclear, save for a few that Crowley may have deduced (i.e.
The Fool=A, The Magus=B) because of their obvious correspondence to their Hebrew
attributions. By dividing the sections of the cipher into their groups and interpolating their
most basic correspondences the following is revealed:
Words of power such as YHVH, ADONAI and ABRAHADABRA are all magickal
formulae, thus ABRAHADABRA may be made to form the basis of ceremonies and rituals
for the accomplishment of the Great Work. The eleven portions of the formula is in
consonance with the Neophyte Formula of the Golden Dawn at its most basic level of
interpretation. This being so it would then seem that the cipher would outline the process
of each of these eleven stages of the ceremony. By interpolating along traditional
qaballistic lines the following deductions can be reached:
Using this rudimentary outline I have been able to construct many dozens of
ceremonies in consonance with the ‘secret word’ with some degree of success. In addition
as I have grown in experience and achieved higher grades of initiation the formula has
grown and evolved with me so that my interpretation of it as a 7°=4▫ Exempt Adept was
more refined then it was as a 0°=0 ▫ Neophyte whilst still remaining totally relevant to the
work of my higher grade. As an Adeptus I used this formula to perform the Sacred Magick
to its successful completion. To date this formula is yet to fail me in its operation.
By the application of the values of the letters to English words especially those of the
Book of the Law, an English Qaballah can now be easily constructed. The Gematria of the
words and phrases in the Book of the Law that is revealed by this key remains very
suggestive- at least as suggestive as that of the Hebrew. There are obviously many more
qaballistic puzzles in the MSS than I can explore in this essay but one very persuasive
example is in the unusual name given to the ‘Minister of Hoor-Paar-Kraat’. In the three
major western scripts that have a Qaballah associated with them the name AIWASS = 93,
thus the name of this angel is itself a key to the Order & Value of the English Alphabet.
The outline of the Key that is given above is very rudimentary and there are many,
many more magick puzzles that remain concealed even from me in the MSS of the Book
of the Law allowing every student the opportunity of discovering his own magick in the text.
I have discovered enough hidden secrets in the MSS to establish a new Hermetic Order of
Adepts who by the use of the Key are able to attain to the highest levels of initiation and
enlightenment. All who use this Key will have those same opportunities and may thereby
attain to their own enlightenment and come to know the Dread Lord of the West for
themselves.
From the perspective of the operator, standing to the westward of the Altar facing the
Throne of the Hierophant in the East, the Pillars of Hermes and of Solomon stand as a
gate to the Light of LVX that enters the Temple of the Elements as the dawning light of the
sun. This light is symbolized as the ‘Dawning in the Darkness’ in the Neophyte Ceremony
and it is counterpoint to the darkness of the West, positing the Magick Circle between the
worlds in a place of perfect Elemental balance.
The Numerous symbols of the Elements are the practical working symbols of High
Magick in the Hall of the Neophytes, and these symbols are distributed evenly and
appropriately throughout the temple. Each Element is associated with a compass
direction, a magick weapon, an officer of the temple and his station and so forth. It is by
the movements within the temple that are made by these officers and by the interaction of
their various weapons, that the magick operation expresses its intentions and methods.
For this reason the natures of the Elements and their correspondences cannot be studied
too assiduously by the Novice.
Finally there are a number of secondary symbols that are used in the Temple of the
Neophyte all of which have very particular correspondences and applications. The primary
forms of these symbols are the Officers of the Temple who all represent various Elemental
and spiritual influences in operation. In the complete Hall of Neophytes as it is traditionally
arranged there are eleven of these officers.
The implements used by these officers in the performance of the Neophyte
Ceremony have symbolic importance also. Often the symbolism of these magick tools is
dependant upon the officer that is employing it, such as the bell which when struck by the
Hegemon indicates that a noteworthy stage of the ceremony has been reached, but when
struck by the Hierophant it indicates that the Oath has been received by the superiors of
the Order, and among this same class of symbols will also be found the central Magick
Word of the rite that must be uttered at the climax of every ceremony.
Whilst this list of magickal implements and other magickal paraphernalia is certainly
not comprehensive it is hoped that it is nonetheless suggestive. The Novice is directed to
make a very complete study of the Neophyte Ceremony and the notes that accompany it
as well as a thorough study of the Magick Weapons in particular before embarking on any
major magickal operations.
Considered singly, the Sephiroth represent a progression from the first impetus of
creation to the manifest result of that impetus. Whence that original impetus arose is
beyond the scope of this essay and the student is directed to works on Qaballistic Dogma
(vide Equinox Vol. I-No. 5) and others).
Whilst there are many ways of dividing the Sephiroth into groups (the student should
consult texts of Qaballistic dogma for more information on this subject, and upon the Otz
Chiiam generally), for the purposes of this essay the most practical is into two, the Ideal
and the Real Worlds. The Ideal Sephirah are the first three, and for this reason are often
referred to as the Supernal Trinity. The Real Sephirah are further divisible into two groups,
Sephiroth four, five and six being considered as the reflection of the Supernal Trinity in the
Real World. The last four Sephiroth, seven, eight, nine and ten are then attributed to the
Four Elements (as well as their planetary correspondences), thus the ten Sephiroth
incorporate the entire schema of Magick Symbols.
The first division, the Supernal Trinity, is held to represent all ideal states of
existence, before the creation of any material form. Beginning with Kether, the Crown, as
the One crowns the numerical schema of Qaballah, to which Sephirah is attributed all
beginnings and new concepts. It is the seminal positive force of material creation. It
represents the ultimate goal of all Magickal and Mystickal practices. The second
emanation, Chokmah, meaning Wisdom, represents balance and harmony, action and
reaction. Qaballistically, Chokmah represents the Word by which creation was wrought in
the beginning, as this Word was the reaction to the original Will. The third and final
number of the Supernal Trinity is Binah, meaning Understanding. To Binah is made the
first planetary attribution, as it is also the Sphere of Saturn, the Planet governing time, the
most tangible quality of the Ideal World, and therefore a materially unchangeable condition
of material existence.
The second triad of Sephiroth is held to represent essential states of material
existence, form, relativity and self-consciousness. Between the Ideal and the Real Worlds
then there is held to be a void, called the Abyss, which veils the Ideal from these material
manifestations even though the Ideal emanations are materially reflected therein.
The fourth emanation, Chesed meaning Mercy, represents material form generally,
that is, as yet unspecialized, the life form itself as a concept. The Sphere of Jupiter
coincides with that of Chesed and so the worldly concepts of that Planet are actually
expressions of the form that life has taken upon the material plane. Following Mercy is
Geburah, meaning Might or Power. This Sephiroth represents the form’s relativity to its
environment, its material inertia, or its contextual relevance. To this Light is attributed all
matters of energy and power as well as the material passage of time, or the
consciousness of temporal existence. This consciousness is truly and perfectly manifest
in the pure self-awareness of the sixth Sephiroth, Tiphareth, meaning Beauty. To the
Sphere of Tiphareth are attributed the Planet Sol, the light of consciousness, and also the
Element Spirit- the essence of the material Elemental being.
The third and innermost group of Spheres, seven, eight, nine and ten are held to
represent the Elements Fire, Water, Air and Earth respectively, and at the same time the
first trio have the inner Planets Venus, Mercury and Luna attributed to them. Taken singly,
seven is called Netzach, Victory, and represents the emotional element of consciousness,
thus Venus corresponds to this Sephirah. Eight is called Hod, Splendour, and represents
the intellect, thus the Mercurial correspondence. The ninth Light, called Yesod or
Foundation, governs the Sphere of Luna and refers to the intuitive, sub-conscious element
of consciousness. Finally the tenth Sephirah, Malkuth the Kingdom, represents the
Sphere of the Elements or Earth, the actual material being. Malkuth is the field of
operation and manifestation of all of the other Sephiroth.
coincides with that of Chesed and so the worldly concepts of that Planet are actually
expressions of the form that life has taken upon the material plane. Following Mercy is
Geburah, meaning Might or Power. This Sephiroth represents the form’s relativity to its
environment, its material inertia, or its contextual relevance. To this Light is attributed
all matters of energy and power as well as the material passage of time, or the
consciousness of temporal existence. This consciousness is truly and perfectly
manifest in the pure self-awareness of the sixth Sephiroth, Tiphareth, meaning Beauty.
To the Sphere of Tiphareth are attributed the Planet Sol, the light of consciousness,
and also the Element Spirit- the essence of the material Elemental being.
9. The third and innermost group of Spheres, seven, eight, nine and ten are held to
represent the Elements Fire, Water, Air and Earth respectively, and at the same time
the first trio have the inner Planets Venus, Mercury and Luna attributed to them. Taken
singly, seven is called Netzach, Victory, and represents the emotional element of
consciousness, thus Venus corresponds to this Sephirah. Eight is called Hod,
Splendour, and represents the intellect, thus the Mercurial correspondence. The ninth
Light, called Yesod or Foundation, governs the Sphere of Luna and refers to the
intuitive, sub-conscious element of consciousness. Finally the tenth Sephirah, Malkuth
the Kingdom, represents the Sphere of the Elements or Earth, the actual material
being. Malkuth is the field of operation and manifestation of all of the other Sephiroth.
symbolised in the Tarot by the Fool. To this Path is attributed the Hebrew letter Aleph,
the Ox, the initial impetus towards civilisation was the domestication of cattle and the
ox is a cornerstone of rural existence, and so forth. Aleph is also 1 in Hebrew (letters
are used for numbers also), and so it numbers the Path as the initial one. The other
twenty-one Paths have similar attributions which may best be pursued in texts on Tarot
and of Qaballistic Dogma (vide The Book of Thoth and Equinox Vol. I No. 5). The
correspondences of the Paths should be perfectly learned by the student,
concentrating upon the interaction between the connected Sephiroth, and the logic of
the system will soon be apparent.
nhhv hg
The third operation in any magical ceremony is the oath or proclamation. The Magician, armed
and ready, stands in the centre of the Circle, and strikes once upon the bell as if to call the attention of
the Universe. He then declares "who he is", reciting his magical history by the proclamation of the
grades which he has attained, giving the signs and words of those grades…
… The Oath is the foundation of all Work in Magick, as it is an affirmation of the Will. An Oath
binds the Magician for ever.
– Magick in Theory & Practice Aleister Crowley
Oath, n. a solemn appeal to a god or something holy or revered as witness or sanction of the
truth of a statement: the form of words used.
Immediately after admittance to the Hall of the Initiation is granted to the candidate
progress is blocked and the Novice is challenged to swear the Oath of Obligation to the
Order and to the Great Work. In many ways this is the most important portion of this or in
fact any magickal ceremony as it defines the objective of the action at hand. Even though
the climax of the ceremony comes in the next part of the rite, the Primary Invocation,
without the focus given to the ritual by the Oath no real change could be brought about.
Every successful Oath has a fourfold structure that corresponds to the Formula of the
Wand as the Oath is an active expression of the magician’s will. The first portion is the
identification of the magician with a recital of the path that has brought him to his current
operation. The second portion of the Oath is the invocation of the Lords of the Universe,
the supreme divine force of the universe, to witness the obligation being made. The third
portion of the Oath defines the operation and proves the necessity of its performance and
finally, having proven that there is nothing standing in the way of performing the operation
successfully the will expressed by the operation is identified with the True Will of all
creation.
He trembles at the thought of the operation which he has dared to undertake, saying, "Father, if
it be Thy Will, let this cup pass from me! Nevertheless not my will but Thine be done!"-(ibid).
In the case of the Oath recited at the ceremony of initiation this formula is followed in
its most basic form. To begin the Oath the Hierophant calls the ‘man of earth’ to announce
his name within the temple, to which he has come with only the name that his mother gave
him. In the second place the novice calls upon the authorities of the temple, from the
highest to the lowest, to witness his pledge. Thirdly, with the ultimate divine force present,
the Novice swears to abide by the regulations of the Order that he is seeking to join.
1. To speak the truth about the Order to everyone that asks about this school of magick.
In the case of the Chela this amounts to keeping virtual Silence as the lowest grade of
Neophyte can affirm little more than the fact of the Order’s existence.
2. To co-operate with other members of the Order. As with any organization of a group of
people proper protocols for behaviour must be enforced to ensure that all of the members
are given an equal opportunity.
3. That all documents that relate to Order teachings shall be identifiable as having
originated in the Hermetic Order of the Prophets of Θεληµα in order that as many seekers
as possible may find our Light.
4. To persevere with firstly the ceremony and secondly the study and practice of High
Magick and the search for the True Will.
5. To be faithful to the Holy Order and its institutions and to make a total commitment to
the Great Work.
Perceptive students will see that these five obligations fit the Formula of the Dagger,
that of the banishings & purifications. This symbolism indicates the Neophyte’s symbolic
purge of his previous mundane life and his preparation to become The Magician, and
thence to apprehend God.
Tis true, without falsehood, and most real: that which is above is like that which is below, to
perpetuate the miracles of One thing. And as all things have been derived from One, by the thought of
One, so all things are born from this thing, by adoption. The Sun is its Father, the Moon is its Mother.
Wind has carried it in its belly, the Earth is its nurse. Here is the father of every perfection in the world.
His strength and power are absolute when changed into earth; thou wilt separate the earth from fire,
the subtle from the gross, gently and with care. It ascends from earth to heaven, and descends again
to earth to receive the power of the superior and inferior things. By this means thou wilt have the glory
of the world. And because of this, all obscurity will flee from thee. Within this is the power, most
powerful of all powers. For it will overcome all subtle things, and penetrate every solid thing. Thus the
world was created. From this will be, and will emerge, admirable adaptations of which the means are
here. And for this reason, I am called Hermes Trimegistos, having the three parts of the philosophy of
the world. What I have said of the Sun’s operations is accomplished.
-Hermes Trimegistos; The Emerald Tablet
A. The Dais: representing the Inner Orders, the Stations of which are hidden by the Veil
B. The Magick Circle: the defined area of the Operation, uniting the Elements in
Oneness.
C. The Double Cubic Altar of the Universe: the focus of the Ceremony, the symbol of the
material universe
D. The Altar of Incense: the place of the sandals & the perfumes, representing the rising
aspirations of the Novice
E. The Pillars of Hermes and of Solomon; the polarity of Light and Darkness, Northern
Pillar is black, the Southern is white.
F. The Fire Lamp
G. The Cup of the Lustral Waters
H. The Paten of Salt for Earth
I. The Sword of the Guardian: represents the Ordeals of Initiation, the Challenge of
becoming complete.
J. The Lamp of the Guide: The Light of the Path of Magick, the AUR or LVX in the
Temple of the Elements.
K. The Four Kerubic Emblems- East- Angel; South- Lion; West- Eagle; North- Ox.
L. The Hoodwink and cord for the Candidate’s preparation for initiation.
Hidden Forces:
Thoth
Hathoor
Isa (& Asar)
Nephthys (& Set)
moisture. My duties are to watch over the Cup of the Lustral Waters and to attend to all of
the purifications in the Temple.”
7. Let the Priest of Fire approach the Throne of the Hierophant to be purified and
consecrated and then challenged answering by saying;
“I am the Priest of Fire of this Temple. My Station is in the South, the place of heat and
dryness. My duties are to watch over the Fires and the Censer, and to attend to all of the
Consecrations in the Temple.”
8. Finally, let the Hierophant approach the Door of the Temple, where the Sentinel stands
Guard, and let the Hierophant then Silently purify and consecrate the Sentinel as with the
others, then say;
“Sentinel, see to it that the Portal of this Sacred Hall of the Mysteries is sealed against the
intrusion of the Profane.”
9. Let the Sentinel retire from the Hall, closing the Door as he exits, and take up his
Station without, where the Candidate awaits, hoodwinked and bound around the waist,
assure himself that everything is in order and return to the temple at his inner station just
within the portal.
“The Mystic Circumambulation in the Pathway of the Rise of Light is accomplished, Let us
Adore the Lord of the Universe!”
“Guardian of the Western Gate, I call you by the name Darkness, you are the Great One of
the Paths of the Shades!”
47. Let the Guardian lower his sword and return to his Station, saying;
“Child of Earth, twice purified and twice consecrated, by your knowledge of my name you
have earned passage by my Gate of the West.
Pass without fear, for fear is failure and he who fears the Fire or the Deluge, the Spirits of
the Air or the Shadows of the Earth, has no part in God’s Light.”
Let the Assessor replace the candidate’s hoodwink and return him to his place in the
Procession.
on his right, let the Guardian step up to stand at the candidate’s left, and let the Guide,
Priest of Water and the Priest of Fire stand behind them, making the six points of a
hexagram around the Altar.
Let the Hierophant move to the Eastern side of the Double Cubic Altar and say;
“I advance in the Power of the Light!
I seek thus the Light of Wisdom!
I beseech the Mercy of the Light!
The Light is as a red sword in my hand!”
52. Let the Assessor next speak on behalf of the candidate, saying;
“O heart of me, heart of my mother! O heart which I had upon earth!
Stand not thou up against me a witness! Oppose me not, judge, in my quest!
Accuse me not now of unfitness before the Great God, the dread Lord of the West!
For I fastened the one to the other with a spell for their mystical girth,
The earth and the wonderful West, when I flourished, o earth, on thy breast!”
53. Let the Officers form a circle with six points around the Magick Circle for the
Invocations, let the Hierophant stand to the East and the Guardian to the West. Let the
Priest of Fire stand to the South-east, the Guide to the South-west, the Priest of Water to
the North-west and the Assessor to the North-east, whilst the candidate remains standing
to the West of the Double Cubic Altar.
Section Three: The Invocation of Adonai Ha-Aretz- The Lord of the Sphere of
the Elements
59. “We invoke the Lord of the Earth, Adonai Ha-Aretz;
The Divine One of the Sphere of the Elements;
Ruler of the Temple of the Neophytes.”
60. “We invoke Hoor Paar Kraat, Child God of Silence and of Initiation;
Send forth Your Divine Angel, Who is set to guard us in our Great Work and grant
Your True and Potent Power to this Rite of Initiation.”
Section Three: The Recitation of the Word and the Signs of the Neophyte
Grade
64. Let the Guardian again step forward, this time to address the Neophyte, saying;
“Frater …(motto)…, I have just now given you the Signs and the Word of your Grade of
Neophyte. The Signs were two. The First is the Sign of Horus, the Enterer, and it alludes
to your state of Darkness, groping for the Light. The Second Sign is the Sign of
Harpocrates, the Sign of Silence, and it is a symbol of your sworn Obligation to the Order,
and thus it is always given in answer to the First Sign. The Word of the Neophyte Grade is
the name of our Lord Heru as the Child God, who stands in this Temple now as the Lord
Initiating.”
65. Let the Hierophant address the Assessor, saying;
“Honoured Assessor, I command you to remove the Threefold cord, the last remaining
symbol of the Path of Darkness, to prepare the Neophyte for the Conferment of his
Grade.”
Part Seven: Conferment of the 1°=10▫ Grade of Neophyte of the Order of
the Morning Star
Section One: The Formal Induction into the 1°=10▫ Neophyte Grade
66. Let the Assessor approach the Neophyte and loosen the Triple cord before saying;
“By command of the Very Honoured Hierophant, I formally induct you into the First or
Novice Grade of the School of the Children of Night, symbolic of the arising of the Light of
the Golden Dawn that is yet to come.”
Section Three: The Disclosure of the Symbolic Forms of the Temple of the
Neophyte
68. Let the Guide replace the Elemental symbols upon the Altar, and the other Officers see
that their duties in the Temple are current, before continuing;
Let the Hierophant stand in the East with the Staff erect in his right hand for the instruction
of the Neophyte;
“Creature of Earth, born of mortal woman, your wanderings in the Darkness have brought
you to our Portal, perchance attracted to the Light of the Lamp of the Guide, which
represents the Light of the Hidden Knowledge. You came into our Temple bound threefold
to your mortality and blinded by the Darkness of your Ignorance. Here the hoodwink has
been lifted that you might see the Light, here the bindings are loosed that you may be
forever free. You have paid in return your Obligation of Truthfulness and Obedience to the
Discipline, yet even in your Silence is our Truth made plain to you as the First Magick
14 The Hermetic Order of the Prophets of Thelema
The Neophyte Ceremony
Power of the Sphinx. For in the Face of Silence even the Daemon of Chaos fails of his
effect. Therefore be thou Silent.”
69. Let the Hierophant continue his address, next describing the furnishings of the Temple;
“When you pursued your search for the light through our Portal, we first presented you at
the Double Cubic Altar of the Universe, the centre of the Temple of the Elements wherein
you now find yourself.
“Our Altar is a Double Cube to commemorate the Words of our Past Master, Hermes
Trimegistos, as he left them for us in his Emerald Tablet:
’The Things that are below are a reflection of the things that are above’
“The cubical shape is also a reference to the description of creation in the SEPHER
YETZIRAH, or Book of Formation, which describes the Universe as:
’An Abyss of Height and an Abyss of Depth. An Abyss of the East, an Abyss of the West,
an Abyss of the South and an Abyss of the North.’ This cube is black because all created
things arise in the Darkness.”
70. “Upon the Altar are the Symbols of the Elements, the Greek Cross which shows the
Four Elements joined together by Spirit at its centre, and around this are the four sensual
Emblems of the Elements placed towards their respective quarters. These Elements are
the central symbols of the Temple and the Stations of its Officers, and within these
confines the placement of all of the furnishings relate to their Elemental correspondences.”
71. “The Mystic Words, KHABS AM PEKHT, are ancient Ægyptian, and are the original
utterance that became KONX OM PAX which was uttered at the ancient Eleusinian
Mysteries. A literal translation might be, ‘Light rushing out in one ray’, and thus it is a
suitable Mantra for the operations of this Temple of the Light.
72. “East of the Double Cubic Altar of the Universe are twin Pillars, these being the Pillars
of Hermes and of Solomon. These Pylons have their origins in ancient Ægypt and the
Temple of Solomon in Jerusalem. One Pillar is black, to the side of the Temple where the
Darkness is greatest, and the other Pillar is white, towards the side of the Temple
governed by the Day. Thus the Pillars are a symbol of the bi-polar nature of the created
Universe, representing Day and Night, Love and Hate, Work and Rest, and all other pairs
of complimentary concepts. Upon their summits are two tetrahedrons, which represent the
Elements by their four sides, and the Trinity by their triangular shaped sides, and so they
reveal the deepest mysteries of The Temple of the Enterer by showing the basis of the
Myriad Forms.
“It is because of their polarising and balancing effect that you were placed between them
for your final consecration, so as to balance and harmonise the Four Elements within you
for your pursuit of the Path of Light. It is also because of the balance between the Pillars
that this is the place in the Temple where the Light makes its force manifest after its entry
to the Magick Circle via the Gate of the East, where I have my Station and my Throne.”
Section Four: The disclosure of the symbolic meanings of the Stations of the
Temple of the Enterer
73. Let the Hierophant continue, describing the Officers and their Stations;
“The Temple faces towards my Throne here at the front of the Dais and the veil which
hides the inner Orders from your Profane view. My Station is the place of the Rise of the
Light, and so my seat is called the Throne of Ra. I am the Guardian of the Dawning Sun,
whose Light will fill our Golden Day!”
74. “The Throne of the Guardian is at the Gate of the West, and is the place of the
receding of the Light, and so the Guardian is the watchman against the Legion called
Darkness, those creatures who sleep through the Daylight and awake for the Twilight.”
75. “The Station of the Assessor is the place of the balance in the Temple, being centrally
placed between the black and white Pillars of Hermes and of Solomon, as well as
reconciling the Station of the Guardian, and its Darkness, with my own Station of the Light.
So for this reason the Assessor’s Station is called the Throne of the Keeper of the Scales
of the Balance.”
76. “The Station of the Guide is at the threshold of the Darkness, to illuminate it with His
Lamp of the True Light, perchance a wandering Soul may see its spark in the depths of the
Darkness and be attracted to our Temple door. Because this light also attracts those that
are unfit, the Guide is set to guard the Western Gate against the incursion of the Profane,
and for that reason the Guide is called the Watcher Within.”
77. “The Seat of the Priest of Water is at the Gate of the North, the place of cold and
moisture in this Temple, and his duties are to serve the Cup of the Lustral Waters.
78. “The seat of the Priest of Fire opposite, is at the Gate of the South, the place of heat
and dryness in this Temple and his duties are to tend the Fires and the Sandals within the
Temple.”
79. “As you entered you were met without our Portal by the Sentinel, whose place is at the
Threshold of the Temple of the Light, the Guardian without is his name.
Section Five: The Conferment of the Novice Grade, and the Assumption of
the Magickal Name.
80. Let the Hierophant direct the Guide, saying;
“Frater Guide, I command you to declare that the Novice has been Initiated into the
Mysteries of the Neophyte Grade of the School of the Children of Night!”
81. Let the Guide go to the North-east, raise the Lamp in his right hand and say;
“In the Name of the Lord of the Universe, Who only Silence may express, and by the
command of the Very Honoured Hierophant, I proclaim that …(name)… who will
henceforth be known among us as Frater …(motto)…, has been duly and properly
admitted to the Novice Grade of the Hermetic Order of the Prophets of .”
returning to the East, let the Priest of Water finish the circuit of the Temple before returning
to his Station in the North.
answer it with the Sign of Harpocrates before the Guardian continues, saying;
“Very Honoured Hierophant, I am assured that all present have been so honoured.”
fin
4. The station of the Instructor is upon the dais behind the veil south of the Past
Hierophant and he is given charge of all matters of instruction within the temple. The
Instructor represents Chesed inwardly and also Hod within the Temple of the Elements.
5. The station of the Commander is upon the dais behind the veil immediately to the north
of the Chancellor and this officer is given charge over all of the actions of the temple. The
Commander represents Geburah inwardly and also Netzach within the Temple of the
Elements.
Part Four- The God Forms of the Stations of the Temple of the Elements
The Invisible Stations
1. The god form of the invisible eastern station of the temple is KHONSU; the god of the
cycles of Luna called ‘The Traveler’. Khonsu represents the governance of the divine
cycles of the Aeons in the Temple of Horus.
2. The god form of the invisible central station is BEHEDITE the winged disk called the
god HADIT who is the secret hidden force and form of Horus in the temple of Re-Harkhrty.
3. The god form of the invisible western station is NEPHTHYS the ‘Mistress of the House’
the dark form of ISIS, that is, the dark moon goddess. She is stationed with her husband
SET to tend to the darkness of the west, symbolic of nurturing the darkness in which the
Light manifests.
4. The Kerubic god form of the north is APIS the god of the sacred bull who represents
the enduring fertility of Earth through the evolution of the generations and so of the
Procession of the Aeons. Apis is connected with Hathor and also with Isis.
balance and she often has a sword to symbolize the severity of her truth. The Hall of the
Neophytes, The Temple of the Elements, is under her governance as she maintains the
harmony of balance of the Elements.
3. The station of the Guide is the first with the god form of ANUBIS, here within the temple
as Anubis of the East, the Guardian within. As the Guardian Anubis is charged with
weighing the heart of the candidate in the scales of Maat. Anubis of the East is a jackal
headed man, coloured white for the rise of the Light in the eastern quarter that he admits
into the Temple of the Elements and thus he is armed by the Lamp of the Light of Hidden
Knowledge.
4. The station of the Sentinel is the second god form of ANUBIS, the god of the gates of
the underworld and of the dead, the son of Nephthys. The sentinel is Anubis of the West,
the Guardian Without, preventing Set from re-entering the created universe, Anubis’ place
in the darkness being symbolized by his black body that is otherwise identical to Anubis of
the East.
5. The station of the Priest of Water has the god form of NEKHBET a vulture headed form
of Maat into which persona she steps when she enters the station of the Maati at the base
of the black pillar. Nekhbet is the goddess of the fertile earth, the balance of Earth and
Water represented in the Lustral Waters.
6. The station of the Priest of Fire has the god form of MUT the vulture headed mother
goddess form of Maat that also incorporates Hathor and Nut as SEKHMET, the Kerubic
goddess of the South whom Mut represents whilst in the station of the south, becoming a
white vulture headed Maati when she assumes the station at the base of the white pillar.
representing the record of the rise of the Knowledge of Light, or of the Building of the
House of the Gods. The Magick Bell represents the Chancellor in the Temple of the
Elements, and the Assessor striking it with the Dagger to mark the stages of the rite
invokes the Kerubic goddess of Air to mark the Book of Thoth. The Chancellor is attired in
a sky blue cloak with orange trim to represent the orange of Thoth’s flaming body and the
unimpassioned mind ready for the new impression of the rite at hand.
4. The Instructor is armed primarily by the Twilight of the Temple which is the means used
by the Light to manifest materially in the temple. This is symbolic of the material aspect of
love that is the earthly manifestation of Love under Will. In the temple the Instructor is
represented by the furnishings especially the Kerubic Emblems that demonstrate the
nature of the Hall of the Neophytes. The Instructor is also represented by the girdle and
the hoodwink of the candidate as well as the cloaks of the other officers. The Instructor’s
own cloak is deep blue with emerald trim to represent Hathoor, and the darkness of the
depths of the mind wherein the Elemental forms are revealed. The symbol of the Greek
Cross represents the Instructor upon the Altar.
5. The Commander is primarily armed with the Magick Sword representing Re-Harkhrty’s
authority to command. The Book of the Law commands the woman to come into the
temple thus armed, being a symbol of the authority of Osiris that preceded that of Horus,
and whom Isis truly represents in the temple. In the Temple of the Elements the
Commander is represented by the altar candles that represent the energy of the
illumination of the darkness. Also, the ceremonial performance itself and the formula of
the rite all represent the Commander in the Temple of the Enterer of the Threshold. The
Commander is attired in a scarlet cloak with leopard trim to represent the authority of the
commander, as the extension of that of the Past Hierophant, and his animal connection to
the material universe.
6. The Priest of Fire is armed by the Magick Wand and by the Lamp of Fire and the
Censer with which all of the consecrations in the temple are performed. The Priest of Fire
is attired in a white cloak to symbolize his station in the Light side of the temple.
7. The candidate is unarmed except by the black Cloak of Concealment, representing the
darkness of his material existence. The candidate is represented within the temple by his
motto which is a symbol of his Great Work and of his devotion and aspiration thereto.
Part Seven- The Symbolism of the Opening of the Temple of the Enterer of
the Threshold
Section one- The Aspergis
1. Hoor Paar Kraat announces his arrival at the Hall of the Dual Manifestation of the Truth
with his knock. He next enters his temple and assumes his throne in the east symbolic of
the beginning of the Aeon.
2. By taking the Throne of the East the Hierophant outwardly represents the hidden
stations of the dais, the Invisible Stations of the Temple of the Elements, the Kerubic
Stations of the Elements and the Canopic Stations of the Guardians of the Temple of
Initiation that collectively make up the Temple of the Aeon of Horus.
3. The initial purification and consecration of the temple by the Hierophant calls all of the
concealed offices into action to prepare the temple for the individual arrangement that is
about to be invoked.
the Sphere of the Elements wherein the temple is yet placed. The Hierophant inscribes
the pentagram and invokes Tetragrammaton implying both the remaining three quarters as
well as the invocation of the Light that is the object of the operation. The Priest of Fire
identifies the Light as ‘Lord’ and the Guardian as ‘Existence’ before the Priest of Water
invokes the Light as ‘One, indivisible to eternity’. This eternity is represented by the circle
and so the Hierophant must be sure to complete the circumambulation of the conjuration
by the knock. Also, this knock returns the focus to the Station of the East.
3. Having prepared the quarters the Kerubic Stations are now invoked in the form of the
Archangels that are set to watch the four winds. The Hierophant first assumes the position
of ‘the Sign of Osiris Slain’ to symbolize his absorption in the Light that is then Elementally
manifested in the Archangels and their Kerubic Stations.
4. The Qaballistic Cross is repeated, this time affirming the qualities that were only
delineated in its first performance. Now the Invisible Stations are completely invoked and
the company of the temple is complete.
5. It is important at this point to ensure that everything is correctly placed within the
temple, and for the Priest of Fire to tend to the sandals and fires for the invocations to
come.
newly arisen awareness of the Word ABRAHADABRA within the Elemental Temple. The
Light of the Law of the Aeon having been extended into the temple affirms the operation as
an act of Pure Will.
5. This accomplished, the temple is prepared in all practical manners for the next portion
of the ceremony, and the final act of the Preliminary Invocations, for it is time to call the
candidate to initiation.
Part Ten- The Admission of the Candidate to the Temple of the Enterer of the
Threshold
Section one- The Invocation of the Palace of Four Gates.
1. Having established the influence of the word ABRAHADABRA to the infinite
circumference of the universe the void is yet further defined as NOT, the Goddess Nuit as
the Negative Existence. She is invoked to unite with HADIT in the Hierophant thereby
formulating the mystic equation 0=2 that is then extended into the candidate Ankh af na
Khonsu.
2. The temple is defined as the meeting point of Nuit and Hadit of the candidate, who is
referred to as the Dead Man Ankh af na Khonsu, implying the succession of incarnations
that have led to this particular opportunity to unite these primordial complimentary
Elements in the candidate even though they are as yet unknown to the candidate himself.
For this reason referring to the candidate as Ankh af na Khonsu is in itself an invocation on
his behalf to his Holy Guardian Angel to attend the rite.
3. The conditions for the union of the candidate with his Holy Guardian Angel are defined
as threefold, symbolic of his material restrictions and of his mortality. Finally, the
progression from the zero of NOT is expressed as the passage of four gates to one palace
which implies the perfect harmony of Tiphareth that is the object of the initiation.
4. The Temple of the Elements is then defined based upon the balance of the darkness
and the Light, Water and Fire, Mother and Father. Further it is the proper place of the
orisons, invoking by Wisdom, the Word of the Aeon, and by devotion to the Discipline of
the Order. Finally, this point of balance is again extended to the four Elements connecting
the four gates to them and to the Kerubs that rule them, and so to the four grades of the
outer Order.
5. Having prepared the proper environment for the initiation of the candidate by invoking
the astral temple wherein the true initiation takes place, it is next expedient to invite the
candidate to enter. His conditions of entry are specified; he may enter the four gates
either consecutively or simultaneously, thus the outer Order has only one initiation rite and
only one true grade, that of Neophyte. The Elementary grades are degrees of attainment
that indicate the development of that initial rank. [To enter all four gates simultaneously is
of course the extreme path with the greatest attendant risks- and the quickest rewards].
6. Ra Hoor Khuit next adjures the Holy Guardian Angel of the candidate to fortify his
charge for the coming ordeals. Thus the Holy Guardian Angel is connected with the great
Archangel METATRON who is set to guard the path before the candidate and (silently)
with the great Archangel SANDALAPHON who is equally set behind him on the path.
7. The harmony of the Palace of Four Gates with the candidate at its centre is celebrated
and consecrated by the Hierophant’s invocation of the Word ABRAHADABRA that unifies
all of the balanced complimentary pairs within the temple into one Pure Will, to initiate the
candidate.
Hierophant, already the vehicle for the Light, now becoming the personification of the
Order’s True Will, expressed as an obligation to the Light and its propagation in the
material world. This is an echo of the Obligation of the Master of the Temple who governs
the temple in total secrecy from beyond the inner temple, and also beyond to the
Obligation of the Magus of the Temple to promulgate of the Aeon. The
the
authority for the operation is shown to derive directly thus from Ra Hoor Khuit.
2. The Hierophant next symbolically fulfills his obligation by inquiring about the candidate
for entry into the Hall of Neophytes and then sets the admission process in motion in
accordance with the authority just cited. The authenticity of the initiation is its harmony
and concordance with the Law of .
3. The Assessor is charged as the representative of that Law to act for the Hierophant
and to enact the formula of admission as he has been directed. The Assessor also implies
that the admission is without prejudice or influence, guaranteeing the equality of the
candidate within the Order.
4. The Sentinel assumes his station without the temple symbolizing that the Hall of
Neophytes is now open for the approach of the candidate. Next, the Sentinel fulfills his
office of receptionist and echoes the office of his counterpart within the temple by
announcing the news of the candidate awaiting entry to the hall.
5. The Assessor next satisfies himself of the propriety of the candidate’s request for
admission into the Hall of the Neophytes. His bindings prove that he is the ‘Son of Man’
and his blindfold confirms that he is a ‘Creature of Earth’ and so ready to enter the Temple
of the Elements. Thus assured the impartial Assessor assumes responsibility for the
candidate within the hall and bids him to approach its portal under his lawful protection.
6. The Assessor knocks to signal his return and the success of his mission. The portal
opens and admits the candidate who is then defined by his place in the temple, where the
darkness is greatest. From this place the Assessor resumes his station and impartially
reports the name of the candidate, their fitness for entry and their reason for making
application to enter the Temple of the Enterer on the Threshold.
7. Finally the Hierophant looks into the heart of the candidate and determines whether all
of the conditions of entry have been met. If for any reason they are not then expulsion is
immediate and the temple is immediately closed. If they are met then the Hierophant
affirms the acceptance of his obligation to the candidate and confers upon him a new life
within the Order symbolized by a new name with which the candidate is now baptized.
Part Twelve- The Mystic Circumambulations in the Pathway that Leads to the
Light
Section One- The Hierophant’s Address
1. The Hierophant resumes his station and so it is the union of Hoor Paar Kraat- Ra Hoor
Khuit, called HERU RA HA, that speaks implying that it is not only the candidate to whom
the address is directed but to his Holy Guardian Angel also formally uniting the Neophyte
thereby with his genius.
2. Next, still in the voice of the Twin Child Gods, the Hierophant explains that the True
Will of the candidate is to seek the Light and that this search must begin in the darkness
wherein Horus is the Lord. The entire company of the temple is then called to make the
circumambulations with the candidate via the Gates of the West and the East.
3. The procession forms in the north, symbolic of the place of the threshold of the rise of
the light from the place of the greatest darkness. The officers again assume their symbolic
order; the Guide leads to represent the Light that illumines the pathway, shown by his
Lamp that the candidate is following. The Assessor follows to symbolize the balance of
motion on the path that is being instilled in the candidate who follows this officer to imply
that he is following the law. Bringing up the rear are the Priests of Water and of Fire to
carry out the purification and consecration that the Light will bring to the candidate during
the operation.
3. Upon arrival in the Gate of Darkness the candidate is challenged by Mentu and allowed
a glimpse of the Light. In the Guardian’s challenge the predominant symbol is not only the
threat of the approach to the darkness, but also the tacit expression that before the mercy
of the Light one must know its severity. The goal is achieved by the labour of the journey
implying that the method of the discipline is diligence and daring.
4. The Assessor names the Guardian of the Paths of the Shades and the candidate is
admitted with the explanation of the reward of exercising the power of the sphinx to dare
that is achieved by being without fear and leads to virtue. With this admonition the
procession continues its circumambulation.
Section Four- The Approach to the Double Cubic Altar of the Universe in the
Light
1. The Guide leads the procession to the Double Cubic Altar of the Universe where the
Assessor places the candidate towards its west, upon the side of its darkness wherein the
Light is about to be strongly invoked.
2. The officers of the temple next form two triangles around the altar with the Assessor
standing to the candidate’s south-east to imply the balance of the Light that is invoked.
The Guardian is to his north-east where he guards against the reversal of the current of
the Light by his deosil movement. The Priest of Fire stands to the south-west with the
magick fire in the Gate of Darkness whilst the Priest of Water in the north-west signifying
that the purgative union of Earth and Water has already been applied to that darkness.
The Guide assumes his role as the Guardian Within and assumes the station of the
Guardian in his absence, securing the dominion gained by the Light in the place of
darkness.
3. As the Hierophant steps to the East of the Altar, completing the Hexagram of Officers,
he invokes the Past Hierophant, Ra Hoor Khuit, who announces the advance of his Light
in the candidate and its effect of empowering him.
4. Thus enlightened the candidate next has the negative confession before Ra Hoor Khuit
recited for him by the Assessor. By this the candidate banishes the last of any adverse
influences which may mar his progress upon the Path of Initiation whilst affirming his
correctness of preparation for the rite’s central portion; the Primary Invocations.
5. In readiness for the Invocations, after the Oath is finally completed, the officers assume
six stations at the perimeter of the Magick Circle. The Hierophant stands in the East as
Hoor Paar Kraat to invoke the Lords of Initiation whom he oversees. The Guardian returns
to his station to carry the authority of Horus into the quarter of the diminution of the Light,
thus the Guardian passes the east silently to resume his throne. The Priest of Fire also
moves deosil to the south-east where Fir and Air conjoin as a symbol of the true
consecration that the invocations represent. The Guide moves to the south-west, there to
illuminate the Gate of Darkness with his Lamp, which is charged in its passing the station
of the Hierophant, by the Light. The Assessor moves to the north-east via the darkness
that is balanced by the Light representing the path that he leads the candidate along as
being the Middle Path. Only the Priest of Water remains where he was originally stationed
to affirm the purity of the arrangement of the temple and the candidate that is perquisite to
the performance of the Primary Invocations.
6. Finally, the Hierophant assures himself of the readiness of the temple for the primary
orisons that the censer is charged if need be and that the officers are prepared, before
continuing.
Section Three- The Invocation of Adonai Ha Aretz; The Lord of the Sphere of
the Elements
1. As the initiating god Hoor Paar Kraat the Hierophant now invokes ADONAI HA ARETZ
the Lord of the Earth and the ruler of the Sphere of the Elements, in which temple the rite
is being performed. Then into this divinely inspired temple Hoor Paar Kraat is called upon
to send his great angel and minister AIWASS, the Holy Guardian Angel, to oversee the
true initiation.
Section Three- Instruction in the Words and Signs of the Temple of the
Elements
1. Next the Guardian affirms that the darkness is subdued and acknowledges the name of
the candidate that has come into the Light and by revealing the signs to him the Guardian
delivers the power to manipulate the darkness by the direction and manifestation of the
Light. Finally the name of his initiator is told to him thereby making him a Neophyte in both
Word and Deed.
2. At this the Hierophant symbolically frees the candidate directing the Assessor to make
his release from his confinement in the darkness lawful, symbolically conjuring the Law of
the Aeon to free the new Neophyte to do his True Will.
Part Fifteen- Conferment of the 0°=0▫ Grade of No vice in the School of the
Children of Night of the Hermetic Order of the Prophets of Θεληµα
Section One- The Formal Induction of the Candidate
1. The Assessor formally and lawfully emancipates the new Novice stating his authority to
do so and so invoking Hoor Paar Kraat- Ra Hoor Khuit. He then explains the nature of the
conferment as being only the initial step, but one step nonetheless, towards the goal of
enlightenment, defining the Order’s central intention to the Novice thereby.
Section Three- The Disclosure of the Symbolic Forms of the Temple of the
Neophyte
1. The Hierophant stands in his eastern station and takes his staff of office into his right
hand to symbolize his taking the active part of the Will of the Temple to instruct the
Novices. At this gesture the Guide performs his offices of arranging the temple within and
replaces the instructional emblems and the mystic repast back upon the Double Cubic
Altar of the Universe, revealing the nature of the temple’s central symbol in doing so.
2. To begin the Hierophant explains the candidate’s former life in terms of his True Will.
His blindfold and binding are explained as symbols of his earthly condition and of the
freedom that he has just attained, but also of the obligation that the freedom brings with it,
Truth. This obligation is summed up in the Magick Power of the Sphinx that corresponds
to the lowest grade of the Order, Silence, and the Hierophant explains that this then must
be the first of the powers to be mastered.
3. The instruction continues to outlining the properties of the Double Cubic Altar and all of
its attendant Elemental motifs as being the central symbols in the Hall of the Neophytes,
and he concludes by explaining that all of the furnishings and stations of the temple
therefore have their Elemental correspondences that is reflected in their placement within
the temple as a whole.
4. Next the mystic words ‘Khabs Am Pekht’ are explained thereby connecting this rite to
the long tradition of magick and expressing Thelema as an affirmation of the Aeons
previous and an expression of Light.
5. Following this the attributes of the Pillars of Hermes and of Solomon are detailed, their
polarity is described and the arcanum symbolized by their pyramid shaped capitals is
explained as the confluence of the states of being with the Elemental forms that is the
basis of all of the temple’s symbols. Ending this explanation with the concept of these
Pillars as a gateway of the Light into the darkness of the temple.
Section Four- The Disclosure of the Symbolism of the Stations of the Officers
in the Temple of the Elements
1. The Novice next learns the titles and duties of the officers of the temple beginning with
their chief, the Hierophant and followed by the Guardian then balanced by the Assessor.
These chief stations are highlighted and the Path of Samekh which unites the Light and
the darkness upon the ohhj mg is disclosed. The Guide is revealed and his light is
detailed as the zeal of the aspirant and a beacon of the hidden mysteries. The Elemental
properties of the Priests of Water and of Fire are connected with the two types of magickal
operation, purification and consecration, that lead to initiation, in the portal of which stands
the Sentinel to guard against the incursion of materialism and darkness into the Great
Work of the Novice.
Section Five- The Conferment of the Novice Grade and the Assumption of the
Magick Name
1. Upon finishing his direct instruction of the candidate the Hierophant formally announces
the fact to the Guide and the new Novice is fully initiated into the Hall of the Neophytes.
2. The Guide then moves deosil via the darkness with the Lamp to declare the Light’s
unquestionable dominance therein. He goes to the place of the newly arisen Light to
make the formal proclamation of a successful end to the operation, citing his authorization,
before speaking as the Herald of the Temple to recite the name of the candidate and his
new motto as a Novice so that the unseen Chancellor may enroll him into the Hermetic
Order of the Prophets of Θεληµα by the formal registration in his annals.
Section Two- The Statement of the Conditions for Advancement to the 1°=10▫
Grade of Chela in the School of the Children of Night
1. Next the Hierophant details the perquisite levels of occult knowledge and competence
in practice and ritual performance before informing the Novice of the necessary protocols
of written application and formal examination by which his advancement will be adjudged.
four Elements to their point of origin in the unity of Spirit, the first knock which called them
all to itself.
5. Having received this mark of fealty from the company of the temple the Hierophant
demands assurance that all present are free from adverse influence or profanity by his
request for the Signs, the making of which by the officers expresses and equilibrates the
Elements of the temple. Being assured that all present are entitled to be the closing
proper can commence.
station corresponds to the Priest of Water. The Canopic Stations between the quarters
are yet a further extension of these correspondences.
Part Two- The Essential Natures of the Offices of the Temple of the Elements
1. Regardless of their occupancy each station represents certain principals within the
temple. The most important station in the temple, in the east, represents the place of the
influx of Light being the Station of the Hierophant. This office is seen as the conduit of that
enlightenment from Tiphareth that is expressed as Spirit in the Outer Temple wherein the
Hierophant is the Primary or Chief Officer. The Hierophant represents the Lord of the
current Aeon in the Temple of the Elements.
2. Next to the Hierophant upon either side behind his station the Stations of the Dais
beyond the veil represent the authority of the Hierophant to act in the Outer Temple.
3. This authority is most completely synthesized into the person of the Past Hierophant
who, it will be remembered, represents the Path of Nun and thereby initiation as a whole.
Whenever the Hierophant assumes an active role within the temple it is on behalf of the
Past Hierophant who directs his entire will into his active agent. In this way the
relationship between the Hierophant and the Past Hierophant mirrors that of the Teacher
and the Wizard in the innermost temple of the Hermetic Order of the Prophets of Θεληµα
connecting the outermost operations of the temple with the word of Law that governs the
temple and its operations. The Past Hierophant also represents karma or True Will in the
temple connecting the operations therein with the orderly procession of the Aeons and as
an expression of the new Aeon that confirms and manifests its predecessors.
4. The three other officers of the dais represent the grades corresponding to Chesed,
Geburah and Tiphareth being the Instructor, the Commander and the Chancellor
respectively. Thus these officers fulfill the three basic functions of the Hierophant, to
direct, to teach and to record the movements within the temple and the Order of its
Neophytes.
5. Representing Chesed and so also the Paths of Kaph and Vau that make up the Pillar of
Mercy is the Instructor who is the Hierophant in his role of teacher.
6. Representing Geburah and so also the Paths of Mem and Cheth that make up the
Pillar of Severity is the Commander who is the Hierophant when he assume the role of the
director of the operations of the temple.
7. Representing Tiphareth and so also the Paths of Gimel, Samekh and Tau that make up
the Middle Pillar of Mildness is the Chancellor, the Hierophant’s scribe in the temple,
therefore the office is held in perpetuity by the God Thoth in the Temple of the Gods.
8. The officers of the Outer Temple represent the manifest forms of these Hierophantic
properties each of them acting as the agents of the Chief upon his express direction. Two
of the officers of the Outer Temple govern with the Hierophant forming a Triad that
expresses the three Orders and the three officers on the dais (the Past Hierophant being
conjoined with the Hierophant) who support the Chief from beyond the veil.
9. The Second Chief of the Temple is the Guardian stationed to stand watch over the
gateway of the darkness in the west. The office represents the power of Light to disperse
the darkness, of knowledge to disperse ignorance. Thus, the Guardian is stationed to
disperse adversity if it approaches the Light of the temple. The Guardian is the outer
expression of which the Commander is the concealed symbol.
10. The Third Chief of the Temple is the Assessor stationed between the Pillars of Hermes
and of Solomon so as to equilibrate the complimentary elements of the temple most
especially the Light and the darkness. For this reason the Assessor is stationed as an
intermediary between the Guardian and the Chief of the Temple, and it is this officer’s duty
to guide the candidate from the darkness to the Light. The Assessor represents the outer
expression of which the Instructor is the concealed symbol. This office is held in perpetuity
by Maat, the goddess of justice.
11. The remaining officers of the Outer Temple are secondary to the three chiefs and
represent the operational functions of the Hierophant’s work in the Temple of the
Elements. Their number is four, representing the four Elemental principals, which with the
influence of the Hierophant and the Guardian creates three pairs of complimentary officers
to represent the Elements in the three states of being; expressing the twelve Signs of the
Zodiac that form the real boundary of the Magick Circle.
12. The first of these secondary pairs of officers corresponding to the Chancellor behind
the veil are the Guide and the Sentinel, the twin Anubi of the East and the West
respectively who also fill these offices in perpetuity in the Temple of the Eternal Gods. The
connection to Thoth is expressed by the Guide’s duties as the Herald of the Temple. The
Guide’s duties represent the vigilance of the Hierophant in the discipline of his office. The
symbol of the Hierophant’s chastity is the Sentinel, the Guardian without the Portal of the
Temple who prevents the profane from tainting the purity of the discipline of the temple.
13. The second pair of secondary offices are the extensions of the Assessor thus their
places in the operational temple are called the Stations of the Maati at the bases of the
Pillars of Hermes and of Solomon. The unconcealed stations of these officers , the Priests
of Water and of Fire are in the north and the south respectively and these offices are held
in perpetuity by Nekhbet and Mut, twin vulture headed goddesses. The first represents the
fertile power of Earth and Water in conjunction being the goddess of the fertile Egypt. The
second office, Priest of Fire, represents the lioness goddess symbolic of the dominant
power of the union of Air and Fire.
19. Between the quarters in the corners of the temple are the Stations of the Canopic Gods
that are held in perpetuity by the Children of Osiris and represent the conjunction of the
Elemental forces in a manner that balances and harmonizes their effects. Thus the Vice
Regent of Air is in the south-west representing the energy that drives mind and thought.
The Vice Regent of Fire in the north-east represents the power of regeneration of the
earth, the Vice Regent of Water in the north west represents the purgative powers of the
Lustral Waters of the Purifications and is complimentary to the powers of consecration of
Air and Fire. The Vice Regent of Earth in the south-west is represented as the ultimate
result of the union of the Father and the Mother, Fire and Water.
20. These Elementary Stations are extensions of the Hierophant into the Sphere of the
Elements, the persona of the Chief in each of the quarters and their interactions in his
various functions performed therein. Thus as the Priest of Water purifies the Vice Regent
of Water is being invoked and as the Priest of Fire consecrates the Vice Regent of Air is
called upon. The Guide invokes the Vice Regent of Earth in the gate of the west to
manifest the candidate’s higher self and that of Fire in the gate of the east to regenerate
that dead manifestation of darkness in readiness for animation in the Light.
Part Three- The Procession of the Aeons in the Temple of the Elements
Section One- The Theory of the Procession of the Equinoxes of the Gods
1. As the nature of each of these offices is determined by the personality of the god form
stationed therein the manner in which this is determined is of importance to the complete
understanding of the arrangements within the temple. It would profit us then to investigate
the Procession of the Aeons as it is by this means that the Chief of the Temple is
determined upon.
2. At dawn on the Vernal Equinox Sol arises in the first Sign of the new year. Because of
the movement of the sun through the universe this Sign changes every 2156 years. These
periods are referred to as Aeons. Twelve Aeons sees the return of Sol to arising in the
initial Sign, that of Libra wherein all of the Universe is in a state of perfect Justice. One
such circuit of Aeons is an Age (approx. 26,000 years).
3. Thus this age, that of PTAH, began with Sol arising in Libra at the Vernal Equinox. The
Aeons that followed were Virgo/Nun, Leo/Atum, Cancer/Shu, Gemini/Isis, Taurus/Set,
Aries/Ra, Pisces/Osiris and finally now Sol arises in Aquarius at the Vernal Equinox during
the Aeon of Horus, the Child Avenger of the Gods.
4. This procession of the Aeons is representative of the progression from chaos to order
and is symbolic of evolution. It represents a mythological cosmology, a parable of
creation, and historical accordance is of secondary, if any, importance. The source of this
arrangement is derived from the Book of the Law and its Stele of Revealing.
5. The rules for this progression determine a new Lord of the Temple of the Gods to sit on
the Throne of Ra for the term of an Aeon. This godhead then assembles the officers of the
temple as his ministers. The nature of the history of the offices is not a subject suited to
this place, rather the god forms of the temple of the current Aeon are the focus. As the
authority of the Chief of the Temple is derived from the Past Hierophant and therefore the
previous Aeon it is first necessary to examine the Temple of the Aeon of Osiris.
and fidelity. The Imperator-Commander was Nephthys representing the mystery of the
means of operation of Osiris. The Cancellarius-Chancellor was Thoth as he holds this
office in perpetuity.
4. The chiefs in the outer temple in the Aeon of Osiris were; Hierius-Guardian: Horus the
avenging child god, Ra Hoor Khuit who represents the active dominance of sacrifice over
darkness and ignorance and the redemption that comes with the enlightenment achieved
by their conquest. The Hegemon-Assessor was the goddess Maat as she holds the office
in perpetuity.
5. The remaining visible stations are manned in perpetuity by god forms of a most specific
nature. In the Aeon of Osiris the stations of the Maati represent the subservience of the
Elements to Law. The twin Anubi guard the gateways of the underworld wherein Horus
has ventured to avenge and rescue his father from his enforced sacrifice, thus earning him
the enlightenment of redemption.
6. The invisible stations of the temple in the east, west and centre of the temple were
occupied by Hathor, Set and Harpocrates respectively. The essential drive of the temple
symbolized by Hathor is love. The essence of the force that is adverse to the temple’s
operations is symbolized by Set representing the unredeemed, false self that perpetuates
its illusory existence of separateness. Harmonizing these two expressions is the child god
Harpocrates, arisen upon his lotus, who has come to avenge the murder of his father
Osiris by his uncle Set. This is symbolic of the confirmation of the Aeon of Ra in the Aeon
of Osiris. The son had become the father by creating his own son further distilling or
perfecting his divinity.
7. The Kerubic stations are held in perpetuity by the corresponding god forms. The
Canopic stations first assumed their special significance in the Aeon of Osiris, being the
Lord’s children. These stations are also held in perpetuity.
of the invisible station has become that of Nephthys who has gone into the darkness to
tend to her husband, the defeated Set who is concealed therein as Osiris is within Isis. At
the centre is the station of Hadit as he is ‘the axle in the wheel and the cube in the circle’
(everything that is not of the temple is thus represented as the infinite goddess Nuit).
7. The Kerubic and Canopic stations retain their god forms as the material of the universe
remains unchanged, only the officers within the temple have altered their positions to
indicate the nature of the evolution inherent in the new Aeon, the Aeon of Horus the
Crowned and Conquering Child God.
Part Four- Descriptions of the God Forms of the Officers of the Temple of
Horus
1. Hoor Paar Kraat is a child usually depicted standing upon a lotus flower with his left
fore finger to his lower lip, or with his left thumb in his mouth, and with a side-lock of hair to
represent his princely youthfulness. He is the god of silence by which power he wards off
adverse influences.
2. Ra Hoor Khuit, or ‘Horus of the Two Horizons’ is a man with a hawk or falcon head
surmounted by the solar disk and often encircled by the serpent of the royal uraeus. He is
the avenging form of Horus and the active counterpart to his passive twin Harpocrates. Ra
Hoor Khuit is armed by the Magick Spear that is blessed by the goddess Neith with which
he hunts Typhonic powers, symbolic of his actively protective force.
3. Thoth is a man with a flaming orange body and the head of an ibis. He is often
accompanied by a baboon and is armed by the caduceus as the herald of the Company of
Heaven. As the ‘lord of time’ and ‘reckoner of years’ he is the recorder of the annals of the
procession of the Aeons.
4. Hathor, the ‘House of Horus’, is a woman with a cow’s head surmounted by long
curved horns that together make the crescent shape reminiscent of Luna. Between these
horns is the solar disk. She is often represented holding a sistrum and is the goddess of
dance, music and love.
5. Isis, which probably means ‘seat’ or ‘throne’ is a beautiful pale skinned woman often
represented with cow’s horns and the solar disk as is Hathor with whom she is strongly
identified. Isis is a mother goddess, wife and sister to Osiris, and is considered to be the
goddess of magick, often appearing with her sister Nephthys as a pair of kites.
6. Mentu, the ‘Nomad’ is the god of war. He is a man with a falcon’s head surmounted by
the solar disk and two tall plumes and armed by a spear. Montu guards the Barque of
Millions of Years as it traverses the underworld. Montu is also associated with the bull
which is his sacrificial animal, a symbol of brute force.
7. Maat is the goddess ‘Justice’ representing the concept of law and order. She is a
beautiful serene woman crowned by an ostrich feather and dressed in green. She is
armed by a sword the point of which is the balance between her scales in which she
weighs the heart of the deceased against their deeds in life.
8. Anubis appears in dual form, one white- Anubis of the East, and one black- Anubis of
the West. His name means ‘The Royal Child’ as his mother is Nephthys. He is a man with
a canine or perhaps a jackal’s head and is the ‘guardian of the dead’ armed by the tools of
embalming.
9. Nekhbet is a woman with a vulture’s head to represent the fertile earth and she is often
referred to as ‘The goddess of Egypt’ (thus implying the entire earth generally). Mut is also
a vulture headed woman, her name meaning ‘mother’ and she represents the creative
force of feminine preservation. Mut is often associated with the lioness goddess Sekhmet,
as these goddess hold the two stations of the Maati in the temple and are both aspects of
the goddess Maat, one corresponding to Isis the mother and the other to Hathor the lover.
10. The god Khonsu, son of Mut, whose name means ‘traveler’ referring to his traversal of
the sky as a god of the Moon is a young man wrapped as a mummy and crowned by
Luna’s disk and crescent. He is armed by the crook and the flail and often assumes a
falcon’s head as he is the close associate of Hoor Paar Kraat the Child God King.
11. Nephthys is the dark counterpart of her sister Isis whose form she replicates, whilst
often she is referred to as a hawk in which form she commonly appears with Isis. She
tends her husband Set guarding his dead body that has been slain by Horus.
12. Hadit is a winged disk as his name ‘He with Coloured Plumage’ implies. The symbol
for Hadit is a pair of falcon’s wings outstretched over the world set upon the solar disk
surmounted and encircled by the twin serpent headed uraei representing the polarity of the
material world. Hadit is also often simply portrayed as a hawk or a falcon.
13. The Kerubic god forms all resemble the Kerubic Emblems, a man, a lion, a scorpion
and a bull. The first is the goddess Sekhmet whose name means ‘powerful female’. She
is a woman with the head of a lioness and an insatiable bloodlust, being as she is a form
of Hathor. In the east is the goddess Seshat, the ‘Lady Scribe’, dressed in a panther skin
she is crowned by the lunar crescent and a seven pointed star as well as two falcon
feathers. In the west is Selket or ‘She Who Breathes’ and is a woman with a scorpion on
her head as she represents the sun’s scorching heat. Finally, Apis is a bull or a man with
a bull’s head often with the sun dick upon his head.
14. The Canopic god forms are all human bodies with animal heads to indicate their
natures and connections within the temple. Hapi is an ape, Duamutef is a jackal, Imsety is
a man and Qebsennuef is a falcon.
Part 1: The Arrangement of the Temple for the Ceremony of the Neophyte
1. Let the Magick Circle firstly be inscribed upon the floor of the Temple with the Magick
Dagger, and using the Magick Cord to mark the radius thereof. Let the Magick Circle
be drawn in white, and if he will, let the Neophyte inscribe the Divine Names of Earth,
Adonai Ha-Aretz, around its perimeter.
2. Let the Double Cubic Altar be set with a rose to the East for Air, a lamp to the South for
Fire, wine to the West for Water and bread to the North for Earth. Let there be placed
upon the Double Cubic Altar a copy of a Book held to be Holy by the Neophyte, or to
contain the Word Divine, Also, if he possess them, let the Neophyte place the Vial of
Holy Oil of Abramelin and the Magick Bell upon the Double Cubic Altar.
3. Let the Pillars of Hermes and of Solomon take their proper place in the Temple, or if
they are absent, let there places be clearly marked upon the floor by symbols suitably
bi-polar, so as to indicate the correct Station of the Hegemon for the Ceremony of the
Neophyte.
4. Let the outer perimeter of the Magick Circle be clearly illumined by four white candles
or four oil lamps with which to mark the Cardinal points outside of the Magick Circle.
5. Let the Altar of Incense mark the Throne and Station of the Hierophant in the East, and
let there be an image of our Lord Hoor the initiator, placed there as a symbol of the
work of the Hierophant in the Temple of the Morning Star. Let the Neophyte burn
Olibanum as the perfume of this Orison.
6. Let the Southern quarter of the Magick Circle be marked by a red candle to represent
the Fire of the Consecrations that take place therein.
7. Let the Western quarter of the Magick Circle be marked by a Chalice of the Lustral
Waters as a symbol of the purifications that take place therein.
8. Let there be a paten of salt placed in the Northern quarter of the Magick Circle to
represent the Element of Earth, and the material aspects of the Orison.
9. Let there be a Lamp placed to mark the station of the Kerux at the South-west point of
the Magick Circle. Said Lamp should burn oil, or be a lamp shaped candle holder, and
the design should be such as the lamp is easy to carry around by hand.
10. Let the cloak of the Neophyte be prepared for the candidate prior to the Ceremony’s
performance. Let this cloak await the candidate’s introduction into the Temple of the
Morning Star. Let this cloak be ‘T’ shaped and made from natural materials, also it is
preferable if the candidate has sewn it by his own hand.
11. Let there be a cord or a girdle with which to symbolically bind the candidate as a
symbol of his mortality upon entry into the Temple of the Morning Star. Let this cord be
braided from three lengths of cord of a natural fibre that are equal in length to the
height of the candidate.
12. Let there be a sword placed to mark the Station of the Hierius for this rite, said sword to
be a sharp, double-edged weapon.
13. Let the Kerubic Emblems of the Elements, the Man, the Lion, the Eagle and the Ox be
placed in their appropriate quarters upon the walls of the Temple, to represent the Four
Elements within their Temple of Initiation.
Part 2: The Spiritual Basis of the Initiation
1. The Lord of the Universe
2. Adonai Ha-Aretz
3. Hoor- the Lord Initiating
4. Anubis- the Sentinel of the Gates of Darkness
5. Horus- the Avenger
6. Mercury- the Messenger of the Divine
7. Maat- the Reconciler
8. The Elements
“A child of Earth, twice purified and twice consecrated, I may approach the Gate of the
West.”
4. Let the Neophyte approach the West and taking up the sword in his right hand say;
“By the name of Darkness, the Great One of the Paths of the Shades, I claim passage
of the Gate of the West, for Fear is failure and he who fears the fire or the deluge, or
the spirits of the air or the shadows of the earth, has no God with him.”
5. Let the Neophyte circumambulate once, leaving the sword in the East, before
continuing on to the North and saying;
“A child of the Earth, twice purified and twice consecrated, I may not approach the Gate
of the East.”
Let the Neophyte take the Lustral Waters and make a cross upon his forehead saying;
“I purify with Water.”
Let the Neophyte take the Holy Oil if he has it, or else the incense, and make a cross
over the breast saying;
“I consecrate with Fire.”
“A child of Earth, thrice purified and thrice consecrated I may approach the Gate of the
East!”
6. Let the Neophyte approach the Gate of the East, again take up the sword in his right
hand, saying;
“By the Name of the Light Dawning in the Darkness, that Light of a Golden Day, I claim
passage of the Gate of the East.”
“Power unbalanced by Mercy is Tyranny. Mercy unbalanced by Severity is weakness
of Will.”
Part 6: The Primary Invocations
Section 1: The Invocation of the Light
1. Let the Neophyte replace the sword in the East, before advancing to between the
Pillars of Hermes and of Solomon, to the East of the Altar, facing West, and say;
“I advance in the Power of the Light
I seek the Light of Wisdom
I beseech the Mercy of the Light
The Light is as a red sword in my hand!”
Section 2: The Adorations of the Lord of the Universe
1. Let the Neophyte turn to face Eastwards for the Orison;
“I Adore the Lord of the Universe- the Infinite and Omnipotent One!
I Adore the Lord of the Light and of the Darkness;
I Adore You and invoke You to superintend this Rite of Initiation.
Grant me Your aid and guide my Soul’s aspirations to Your Light
To the Ineffable Glory of Your Name. Amen!”
Section 3: Invocation to Horus
Let the Neophyte continue the Orison;
“I am he who comes forth advancing, whose name is unknown. I am Yesterday. ‘Seer of
Millions of Years’ is my name. I pas along, I pass along the paths of the divine celestial
judges.
I open the door in heaven. I rule my throne. I open the way for the births that take place
on this day. I am the child who traverseth the road of Yesterday.
I am ‘He who cannot be known’. The red fiends have their faces directed against me.
Hail, O my Creator, I am he who hath no power to walk, the Great Knot who dwelleth in
Yesterday. The might of my strength is in my hand, I am not known, but I am he who
knoweth thee, I cannot be held in the hand, but I am he who can hold thee in his hand.
Hail, O Egg! Hail, O Egg! I am Horus who liveth for millions of years, whose flame shineth
upon you and bringeth your hearts unto me. I am master of my throne. I advance at this
season. I have opened a path. I have delivered myself from all evil things.”
Vengeance.
“I am the flame that burns in every heart of man, and in the core of every star. I am
Life and the giver of Life, yet therefore is the knowledge of me the knowledge of death.”
Novice Examination
1. List the titles of the temples of the Hermetic Order of the Prophets of
Θεληµα.
2. Name the grades of the outer order and explain what these names have in
common.
3. List the Elements.
4. List three (3) books that the Novice has read on the subject of occultism.
5. Name three (3) occult figures from history.
6. Choose one Wiccan chant or spell and explain its performance and
objectives.
7. a) How many numbers or Sephiroth are there on the Tree of Life?
b) How many paths are there on the Tree of Life?
8. Name your own sun sign and the qualities attributed to it that you feel are
relevant.
9. Name three (3) methods of divination.
10. In addition the Novice must have prepared:
a) The Magick Cloak
b) The Magick Journal
c) A Magick Name or Motto
These three have to be approved by the initiator before this test is
complete.