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The Hermetic Order of the Prophets of Θεληµα

Instructions for the Novice to the Elemental Grades of the Order of the Prophets of Θεληµα Master Ankh af na Khonsu 9°=2▫ Magus An Official Document of: the Hermetic Order of the Prophets of Θεληµα 1

The Hermetic Order of the Prophets of Thelema

Grades of the Order and their Curriculum

The Hermetic Order of the Prophets of Thelema Grades of the Order and their Curriculum 0°=0▫ Novice

1. The Lesson Notes for each of the Grades of the Hermetic Order of the Prophets of Θεληµα 2. The General Structure and Curriculum of the Hermetic Order of the Prophets of Θεληµα 3. The Mission Statement of the Hermetic Order of the Prophets of Θεληµα 4. A Brief History of the Hermetic Order of the Prophets of Θεληµα 5. An Essay upon the Importance of Initiation 6. Recommended Reading for the Novice Grade 7. A Note upon the Preparation Necessary for the Novice before the Performance of the Neophyte Ceremony of Initiation 8. Elementary Instructions for the Novice 9. A Note on the Titles of the Grades of the Hermetic Order of the Prophets of Θεληµα 10. The Key to the Order & Value of the English Alphabet 11. The Basic Symbols Used in the Performance of Magickal Ceremonies suited to the Novice 12. The Oath of the Neophyte 13. The Neophyte Ceremony of the Full Temple of the Elements 14. Notes on the Neophyte Ceremony 15. The Ceremony of Self Initiation into the Temple of the Neophyte 16. The Novice Examination (100% pass) 17. The Rite of the Passage of the Four Gates to One Palace

The School of the Children of Night 1°=10▫ Chela The Lesser Banishing Ritual of the Pentagram Basic Meditation- Asana, Prana & Dharmayana The Elemental Weapons The Temple of the Elements The Pillars of Hermes and Solomon The Magick Circle The Temple of Earth The Magick Disk The Qaballah of the Elements & the Signs The Sphinx The Planets Chela Examination (100% pass)

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

The Alchemical Elements- the Three States of Being The Scales of Four & Tetragrammaton Basic Planetary Correspondences Holy Qaballah- Comprehensive Tables of Correspondences The Book of the Harlequin Basic Tarot The Symbolism of the Enterer Ceremony The Theoretical Basis of the Arrangement of the Temple of the Neophyte Scholar Examination (100% pass)

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)

Intermediate Grade Knight Bachelor The Work of the Intermediate Grade of Knight Bachelor The Ritual of the Rose Cross The Ceremony of the Middle Pillar The Tattwas Enochian Magick General Practical Magicks The Adeptus Initiation Ceremony

2 The Hermetic Order of the Prophets of Thelema

Grades of the Order and their Curriculum

The Holy Order of the Knights of Abramelin 5°=6▫ Knight Banneret The Sacred Magick The Ceremony of Initiation to the 6°=5 ▫ Grade of Knight Errant

6°=5▫ Knight Errant The Mystery of BABALON 7°=4▫ Rite of Exemption from Obligation

7°=4▫ Knight of Abramelin

8°=3▫ Teacher Oath of the Abyss

Intermediate Grade Babe in an Egg

The Order of the Prophets of the Eye in the Triangle 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

The General Structure and Curriculum of the Hermetic Order of the Prophets of Θεληµα The Hermetic Order of the Prophets of Θεληµα is a magickal society devoted to spiritual and magickal attainment by the methods contained in the Book of the Law with the object of engendering the Prophets to the Greater Glory of the Eternal Gods. The general structure of the Order is based upon a traditional pattern of advancement through ten integral grades, eight of which are achievable by the greater percentage of the population. The teachings of the Order continue the work and instructional methods of previous hermetic schools and have their basis in the Holy Qaballah. All of the Order practices and instructional material have been rehabilitated to conform to the Law of the Aeon of Horus according to instructions in the Book of the Law. The Hermetic Order of the Prophets of Θεληµα is divided into three schools each of which is further segmented into a number of integral grades of attainment. In order to progress from one grade to the next each member must complete the work set for that grade as is outlined in the official curriculum and pass an examination testing the student’s knowledge of that work. The three schools are:The School of the Children of Night The outer temple of the Order, the Kaaba, the Temple of the Man of Earth, the Temple of the Elements and of the Elementary Grades wherein the central works are to create and learn to operate the Magick Weapons and then to employ them in the effort to realize one’s Star. The Order of the Knights of Abramelin The inner temple of the Order, The Palace of Four Gates, the Temple of the Lover, the Temple of the Holy Guardian Angel and of the Sacred Magick. The central work of this Temple is the instruction of the Elementary Grades and the Attainment of the Knowledge and the Conversation of the Holy Guardian Angel. The Holy Order of the Prophets of the Eye in the Triangle The Secret Temple, the Innermost Sanctum of the Order, the Temple of the Hermit, the Temple of the Occult Chiefs of the Order. The central work of this Temple is to manifest the Word of the Aeon in the World of Men. The Grades of the Order of the Prophets of Θεληµα:0°=0▫ Novice The Novice is a newcomer to the Order and to magick generally. The work of this grade is to study the elementary magickal symbols, to learn basic banishing techniques and to otherwise prepare for the performance of the Neophyte Initiation Ceremony that confers entry into the Outer or Elemental Temple of the Order.

The School of the Children of Night

1°=10▫ Chela The 1° must first acquire a basic general knowledge of magick and pass the rite of initiation, “The Neophyte Ceremony”. The work of this grade is to make the Magick Weapons of Earth, primarily the Pantacle. To progress the student must pass the initiation of Earth, or of the Gate of Hoor Paar Kraat. The Chela must perfect his power of Silence. 2°=9▫ Scholar The work of this grade is to develop the Knowledge of self through both general and specific studies. The Scholar must construct the weapons of Air, most especially the Magick Dagger. 1

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-HoorKhuit. 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.

The Order of the Knights of Abramelin

5°=6▫ Knight Banneret: Priest This Adept grade must serve as the active officers of the Outer Temple. The Knight Banneret must begin the Sacred Magick of the Invocation of the Knowledge and Conversation of the Holy Guardian Angel. To progress the Knight Banneret must master all forms of ceremonial magick and use it to wield the Sword of Horus. 6°=5▫ Knight Errant: Prince The Knight Errant must employ his works in the world of men, taking up the pursuit of the Holy Graal and continuing the Sacred Magick if it is incomplete. In order to progress the Knight Errant must ceremonially exempt himself from all of his Oaths and Obligations. 7°=4▫ Knight of Abramelin: Prophet This grade must complete the Sacred Magick and attain the Knowledge and Conversation of the Holy Guardian Angel. After this he must either: 1) swear the Oath of the Abyss and become as a Babe in an Egg to be reborn across the Abyss as a Master of the Temple and a Teacher of Perfect Understanding or; 2) leave the Order forever and Do What Thou Wilt. Intermediate Grade: Babe in an Egg This intermediate grade is conferred upon Adepts who have undertaken the crossing of the Abyss but have yet to be fully reborn as a Teacher in the Order.

The Holy Order of the Prophets of the Eye in the Triangle

8°=3▫ Teacher This grade is Master of the Temple and is responsible for its practical running as well as the instruction of the lower grades. There are three levels of Teacher in the Order conferment of which are given based upon the experience gained by the individual. 1 Tutor- responsible for tuition of the Outer Order 2 Professor- responsible for the training of the Adept grades 3 Master of the Temple- instructs the junior Teachers and communicates with the grade above

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The Hermetic Order of the Prophets of Thelema

The General Structure and Curriculum of the Hermetic Order of the Prophets of Θεληµα

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.

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The Hermetic Order of the Prophets of Thelema

The Mission Statement of the Hermetic Order of the Prophets of Thelema

The Mission Statement of the Hermetic Order of the Prophets of Thelema The Hermetic Order of the Prophets of Θεληµα is a magickal society devoted to spiritual and magickal attainment according to the methods contained within the Book of the Law. Magick is considered to be the art and science of causing change in accordance with one’s will, and so by this definition any act successfully carried out can be described as a work of magick. The object of the Hermetic Order of the Prophets of Θεληµα is to make every act a magickal work and so thereby to perfect the individual’s life by making it a pure expression of its True Will. In its purest form magick is the operation of true will that culminates in the Attainment of the Knowledge and Conversation of the Holy Guardian Angel. In accordance with this the Order offers instruction and training perquisite to the attainment of this Great Work that crowns with glory any life that achieves it. The Order does not make any manner of official speculation whatsoever upon the means by which magick operates, only upon the methods employed by an Adept who performs it. The object of the Order is not to preach its brand of Truth to men, but to train men to pursue its apprehension for themselves. Magick is for all. Any man or woman of legal age is eligible for entry into the Hermetic Order of the Prophets of Θεληµα as a Novice. Entry is conditional upon the understanding that the opportunity is singular and will not be offered a second time, consequently refusal or failure of admittance will be absolutely final. The obstacles that restrict entry would be physical or emotional fitness, advanced age or poverty, but even these would have to be extreme to preclude an individual from instruction. Magick is for all. 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.

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The Hermetic Order of the Prophets of Thelema

A Brief History of the Hermetic Order of the Prophets of Θεληµα

A Brief History of the Hermetic Order of the Prophets of Θεληµα Throughout the aeons there have always been among us those that have been sent or created to superintend over the spiritual evolution of man. Call them prophets, saints or magi, there have always been enlightened souls incarnated on earth to reveal the Truth to those who will see it. 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.

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The Hermetic Order of the Prophets of Thelema

An Essay upon the Importance of Initiation

An Essay upon the Importance of Initiation Initiate: v. to begin, start, to introduce (e.g. to knowledge), to admit esp. with rites (as to a secret society or a mystery); v.i. to perform the first act or rite; n. one who is initiated. Initiation n. act or process of initiating, act of admitting to a society or the like; initiatory adj. tending to initiate, n. introductory rite. [Latin: initialis = initium: a beginning, inine- into & itum- to go].

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.

The Hermetic Order of the Prophets of Thelema

An Essay upon the Importance of Initiation

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 Hermetic Order of the Prophets of Thelema

An Essay upon the Importance of Initiation

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.

The Hermetic Order of the Prophets of Thelema

An Essay upon the Importance of Initiation

The Hermetic Order of the Prophets of Thelema 0°=0▫ Novice

The School of the Children of Night 1°=10▫ Chela 2°=9▫ Scholar 3°=8▫ Sophomore 4°=7▫ Bachelor Intermediate Grade: Knight Bachelor

The Order of the Knights of Abramelin 5°=6▫ Knight Banneret 6°=5▫ Knight Errant 7°=4▫ Knight of Abramelin Intermediate Grade: A Babe in an Egg

The Holy Order of the Prophets of the Eye in the Triangle 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

The Hermetic Order of the Prophets of Thelema

Recommended Reading for the Novice Grade

Recommended Reading for the Novice Grade I Ching Tao Teh Ching- Lao Tzu The Bagavad Gita The Light of Asia- Sir Edwin Arnold The Egyptian Book of the Dead The Koran The Goetia of Solomon The Will to Power- Fredrich Nietzche Steppenwolf- Herman Hesse Grimm’s Fairytales Aeosop’s Fables The Golden Ass- Apuleius The Prince- Nicoli Machiavelli The Divine Comedy- Dante Jurgen- James Cabel-Branch Beowulf The Golden Bough- Sir J G Frazer The White Goddess- Robert Graves Alice in Wonderland- Lewis Carroll The Arabian Nights-Sir Richard Burton Le Morte d’Arthur-Mallory MacBeth-Shakespeare The Torah The Gospels The Book of the Sacred Magic of Abramelin the Mage-S.L MacGregor-Mathers Magick in Theory and Practice-Aleister Crowley The Book of Thoth-Aleister Crowley 777-Aleister Crowley The Golden Dawn-Israel Regardie The Magus-Francis Barrett The Key of the Mysteries-Eliphas Levi Whilst it is not compulsory to read the entire list given above it will be helpful and instructive for the Novice to become at least familiar with many of the texts on the list. Many, such as the works of fiction, are more suggestive than instructive, but most of the recommended books will prove invaluable to the student of magick for the insights given therein into the more complex occult issues.

The Hermetic Order of the Prophets of Thelema

The Preparation Necessary for the Novice

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 Hermetic Order of the Prophets of Thelema

The Preparation Necessary for the Novice

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.

The Hermetic Order of the Prophets of Thelema

Elementary Instructions for the Novice

Elementary Instructions for the Novice The Magick Journal 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.

The Magick Name or Motto 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.

The Hermetic Order of the Prophets of Thelema

Elementary Instructions for the Novice

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

Elementary Instruction for the Novice in the Symbolism and Construction of the Attire Suited to Magickal Operations 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 The Hermetic Order of the Prophets of Thelema

Elementary Instructions for the Novice

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.

The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

A Note on the Titles of the Grades of the Hermetic Order of the Prophets of Θεληµα 1 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. -The Book of the Law Ch 1

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

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The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

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.

1 The School of the Children of Night Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. - The Book of the Law Ch I

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.

2 The Order of the Knights of Abramelin The inner temple of the Order is devoted to the performance of the Sacred Magick of the Attainment of the Knowledge and Conversation of the Holy Guardian Angel. The most notable method of achieving this attainment of magick is contained in the Book of the Sacred Magic of Abra-Melin the Mage. Abra-Melin was an Egyptian mage whose system of magick traveled west into Europe in the 15th C and was recorded in this book by Abraham the Jew (b. 1362 @ Wurzburg Germany) in 1458. This particular manuscript has had a huge impact upon 20th C occultism with many magickal orders taking up its practice. This fact and the mention made of Abramelin in Chapter III of the Book of the Law influenced Fra. C∆ to dedicate the three Adept Grades of the Hermetic Order of the Prophets of Θεληµα to this great mage as an example to its members and a reminder of the central work of the Order. them.

Now let it be first understood that I am a god of War and of Vengeance. I shall deal hardly with - The Book of the Law Ch III Let my servants be few & secret: they shall rule the many & the known. - The Book of the Law Ch I

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The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

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 (11801312) whose teachings, brought from the East after the Crusades, still forms much of the foundation of all western magickal instruction.

3 The Holy Order of the Prophets of the Eye in the Triangle If you do not make yourself equal to God, you cannot apprehend God, for like is apprehended by like. Outleap all body and expand yourself to the unmeasured greatness, outstrip all time and become Eternity, so shall you apprehend God. -Hermes Trimegistos

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 3

The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

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 & morosfoolish] 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 4

The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

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; propublicly & 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 5

The Hermetic Order of the Prophets of Thelema

A Note on the Titles of the Grades

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.

6

The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

The Key to the Order & Value of the English Alphabet Several verses in the Book of the Law indicate that there is a hidden ‘key’ somewhere in the text. In Ch. I vs. 54 there is an indication that ‘mysteries’ are hidden in the script itself and that these secrets will be revealed by the ‘child of thy bowels’. Ch. II vs. 76 again refers to ‘one to follow thee’ who will reveal the mystery of the text. In this verse an apparently random string of letters and numbers seems to be connected to these hidden secrets. Finally, in Ch. III vs. 47 the key is defined by three distinct points of reference and again ‘one chosen’ is prophesied to come to elucidate upon the mysteries of this key. Page 16 of the Third Chapter of the Book of the Law is unique in that it has a grid, 8 x 10 (inches presumably as the original page was quarto), across this is a diagonal line near which is a small circle with a cross drawn in it. One must assume that the grid was drawn after the line and circle. The MSS refers to the line and the ‘circle squared’ as keys. The third point of reference is the word ABRAHADABRA. The grid is further marked along the top of the page with the letters a through h and down the left edge with the numbers 2 to 10, with the initial top left square left un-numbered (yet implying a value of 1). From all of this I deduced that the ‘key of it all’ mentioned in the text was the key to the ‘order & value of the English alphabet’, as is indicated in Ch. II vs. 55. When I first saw this key on the page it was immediately obvious to me that I was looking at a simple graph of a very simple algebraic expression. Taking the top of the page and the left edge of the page as representing a null value, or as no letter, each line can be easily assigned a literal and numerical value. The first point of reference for the key is ‘this line drawn’ which passes through the grid in two places: D=5 and C=3. Mathematically a line is able to be extrapolated indefinitely from two points of reference and thus, working backwards B=1, and forwards E=7. This is where the second point of reference comes into play. The ‘circle squared’ indicates that the value of seven is not applied in the sequence of letters as they stand, indicated in the text which describes the circle squared ‘in its failure’, thus indicating that E≠7. Also, the letter A is not given an integral value on the grid, if any mathematical value is indicated it may be ½. In this case it would seem common sense to attribute to it a value of zero in line with the numbers of the Tarot Atus. Ch. II vs. 55 indicates that there is another order to the English alphabet and only a small amount of work is required to learn that the alphabet is a work in progress that has endured many changes throughout history. In fact since the Romans Latinized it about half of the vowels have been late inclusions, or are mere variations on existing letters. In addition, the Holy Qaballah assigns integral values to only consonants, vowel sounds being indicated in texts by a ‘dagesh’ mark, diacritical marks that are not literary characters. From all of this it seems not unreasonable to assign numerical values to only the consonants of the Latin alphabet also, supporting the indication in the MSS that E≠7. From the ‘line drawn’ and the ‘circle squared’ I surmised the following equation for calculating the integral values of the letters of the English alphabet: For (the alphabet)(the vowels) [or A,E,I,O & U = 0], and B=1, the next letter is +2, giving the following values for the English alphabet: A=0, B=1, C=3, D=5, E=0, F=7, G=9, H=11, I=0, J=13, K=15, L=17, M=19, N=21, O=0, P=23, Q=25, R=27, S=29, T=31, U=0, V=33, W=35, X=37, Y=39, Z=41. The first two points define what is (the line) and what is not (the circle squared) the correct value of the English alphabet. The third point of reference ABRAHADABRA is the proof of the correctness of the new values. Aleister Crowley was aware of the word ABRAHADABRA and of its symbolism as the Great Work completed the method of union of the microcosm with the macrocosm (see The Confessions of Aleister Crowely pp. 212). It follows then that because ABRAHADABRA expresses this known quality that it is the perfect test of the key’s 1

The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

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:

2

The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

Letter Value Yetzirac Value Hebrew Atu A 0 Air 0 The Fool/ The Swords t sxh B 1 Mercury I The Magus c C 3 Luna II The Priestess D D 5 Venus III The Empress s E 0 Earth The Disks - wufkn F 7 Aquarius XVII The Star v G 9 Taurus V The Hierophant u H 11 Gemini VI The Lovers z I 0 Fire The Wands - jtmb J 13 Cancer VII The Chariot j K 15 Libra VIII Adjustment k L 17 Virgo IX The Hermit h M 19 Jupiter X Fortune f N 21 Leo XI Lust y O 0 Spirit Trumps -wrpy P 23 Water XII The Hanged Man n Q 25 Scorpio XIII Death B R 27 Sagittarius XIV Art x S 29 Capricorn XV The Devil g T 31 Mars XVI The Tower p U 0 Water The Cups - sv V 33 Aries IV The Emperor m W 35 Pisces XVIII The Moon e X 37 Sol XIX The Sun r Y 39 Fire XX The Aeon a Z 41 Saturn XXI The Universe w Beyond the numerous problems of Gematria within the text of the Book of the Law there is one verse that stands out as unique and as an obvious test of Qaballah along traditional lines. In his comment Crowley refers to Ch. II vs. 76 as: a Qaballistic test on the regular pattern of any person who may claim to be the Magickal Heir of the Beast. With the symbols attributed to the letters by the key this verse can be easily interpreted by anyone with only the most rudimentary knowledge of Qaballah and of magick. This portion of the text calls particular attention to a string of characters, both letters and numbers, and also predicts that ‘one’ will come who will expound the meaning of it. I connected this ‘one’ with the ‘one chosen’ to find the key and thus encouraged I examined the verse more closely:

4638 ABK 24 ALGMOR 3 Y X 24 89 RPSTOVA L In the manuscript this string of characters seems to be spaced so as to suggest eleven distinct groups- implying a connection with ABRAHADABRA and so to the Great Work. The characters are also quite obviously some sort of cipher or code designed to be easily remembered. Ch. I vs. 56 states that Aleister Crowley has half of the solution in the 3

The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

‘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:

Correspondences of the Secret Word Ch. II vs. 76 Cipher Correspondence

Letter A B R A H A D A B R A

4638 ABK 24 ALGMOR 3 Y X 24 89 RPSTOVA L

Chesed, Tiphareth, Binah, Hod Fool, Magus, Adjustment Chokmah, Chesed Fool, Hermit, Hierophant, Fortune, O, Art Binah Aeon Sun Chokmah»Hierophant»Chesed Hod»Sun»Yesod Art, Hanged Man, Devil, Tower, O, Emperor, Fool

Hermit

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: A:

4: 6: 3: 8:

The Elements- separated into their quarters The Hexagram- the influence of Tiphareth Nuit- as LVX, the extended Light Hod- analysis of that extended LVX (Khabs)

B:

A: The Fool, Air, the Word- ABRAHADABRA B: The Magus- direction of the Will by that Word K: Adjustment- harmonizing action with the True Will

R:

2: Chokmah, the Word, Breath, Wisdom 4: Chesed, Form, Law

A:

A: L: G: M: O: R:

H:

3: Binah, Nuit

A:

Y: The Aeon- True Will, Perfect (Divine) Will

D:

X: The Sun- rebirth, enlightenment

ABRAHADABRA (vide supra) The Hermit- the Holy Guardian Angel The Hierophant- the Oath of Obligation Fortune- the Wheel of Life; True Will Spirit/Aethyr- The Magick Circle itself Art- the synthesis of forces

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The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

A:

24: invocation of authority (number of elders in Revelation)

B:

89: bindings or constraints- containing the Solar force

R:

R: Art- synthesis of spiritual and material forces P: The Hanged Man- sacrifice for the material manifestation of force (i.e. from potential to kinetic) S: The Devil- the secret force, the material directive T: The Tower- Breakthrough- the materialization of the force O: The Magick Circle (vide supra) V: The Emperor- the discipline- the obligations A: ABRAHADABRA (vide supra)

A:

L: The Hermit- the Holy Guardian Angel (vide supra)- enlightenment from within.

All of this seemed very suggestive to me and so I set about constructing a ceremony based upon the formula, the object of which appeared to be the invocation or evocation of the Holy Guardian Angel, symbolized by the final L. Over a period of many years I have continued to experiment with this ritual form, refining it but remaining strictly within its parameters until I reached an adaptable and practical format:

The Ceremonial Formula of the Secret Word Ch. II vs. 76 4: 6: 3: 8:

The Pentagram rituals of the Elements The Hexagram rituals of the Planets Invocation of the Trinity- NUIT: HADIT: RA-HOOR-KHUIT Ritual invocation or extension of Khabs (LVX)

A: Invocation to ABRAHADABRA (inner) B: Conjuration of ABRAHADABRA (outer) K: Announcement of the balance between inner and outer 2: Invocation of NOT as ABRAHADABRA 4: Conjuration of Nuit’s Palace of Four Gates A: L: G: M: O: R:

Invocation of HAD of ABRAHADABRA Invocation to Hadit within the Hierophantic address The Oath Mystic Circumambulations Synthesis of the invoked NUIT and HADIT

3: The Primary Invocations Y: Consecration of the Candidate X: Rending the Veil 24: Conjuration/ invocation of authority- of the Word to take manifest form 89: Conjuration/ invocation of binding of the force of the operation into the Yetzirac world R: synthesis of spiritual force with material form- bindings P: Purification of the new arrangement S: the conjuration of the spirit of the operation T: breakthrough- the Sign of the Enterer O: Circumambulations V: the statement of authority over the conjured force A: Invocation to ABRAHADABRA as the Word of Power L: Invocation to the Holy Guardian Angel

5

The Hermetic Order of the Prophets of Thelema

The Key to the Order & Value of the English Alphabet

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.

6

The Hermetic Order of the Prophets of Thelema

The Basic Symbols

The Basic Symbols used in the Performance of Magickal Ceremonies Suited to the Neophyte All of the magickal work that is suited to performance by the Elemental Grades of the Hermetic Order of the Prophets of Θεληµα has for a seminal model the Neophyte Ceremony of Initiation. For proper performance this ceremony requires the use of a fully equipped temple staffed by the appropriate officers. In practice this is rarely practicable and so for the sake of pragmatism it is acceptable to use an arrangement of symbols to express the same ideals. The temple in question, the Oriental Temple, is a traditional arrangement employed since at least the time of Solomon to celebrate the influence of the Solar-phallic godhead. The Temple of the Neophyte has many names among magicians; the Temple of the Elements because of the nature of the operations generally carried out within. The Temple of the Eneterer of the Threshold is another traditional title indicating the Neophyte being on the threshold of the Path of the Wise. More esoterically this Hall of Neophytes is called the Temple of the Morning Star (Stella Maututina) celebrating the arising of the Light that occurs within, it is also called the Hall of the Dual Manifestation of the Truth of the Goddess Maat because the Neophyte must confess his deviation from his True Will in order to attain to Adeptship. Implicit in the arrangements of the temple is the Hermetic Cosmology, the Holy Qaballah and the symbolism of the Procession of the Equinoxes that determines the outward forms relevant to magickal operations that are performed therein. The hermetic cosmology of the Elemental Temple is based in the formula of the wand, or Tetragrammaton, the basis of all Qaballah and the occult expression of the four classical Elements. Thus, the Hall of the Neophytes encompasses only the four lowest Sephiroth on the Tree of Life, or ohhv mhg, and the Veil of the East conceals the higher Lights on the Tree. The higher Sephiroth are represented in the Elemental Temple by the raised dais in the East although only the Throne of the Hierophant is outwardly apprehended to represent the authority of the hidden Adepts over the outer Order. The influence from above is further symbolized by the Pillars of Hermes and of Solomon that represent Mercy and Severity, the polarity of the ohhv mhg the central symbol of all Hermetic Magick. The Hierophant himself stands in the place of the Middle Pillar and so the Elemental Temple is the balanced manifestation of the entire Holy Qaballah and a true glyph of creation. The officers of the dais represent the procession of the Equinoxes, being the past present and future chiefs of the temple just as the Equinoxes are overseen by a succession of Gods that give their identities to the passing ages. These holistic symbols of creation are focused in the Magick Circle which at once synthesizes the entirety of the qaballistic symbolism of the Elemental Temple, indicates the continual nature of the eternal cycle of the Equinoxes and defines the area of the magickal operation, connecting the Great Work of the moment with the Eternal principals of which the Magick Circle is the most perfect glyph. The Magick Circle is the central symbol of High Magick. At the centre of the Magick Circle is the Altar, traditionally in the shape of a double cube, thus the altar’s six sides present ten equal squares, one for each of the Sephiroth, symbolizing the totality of the manifest universe. The Double Cubic Altar of the Universe is attributed to Spirit, technically not an Element itself but rather the potential that exists for the four Elements to manifest materially. For this reason the Altar is counterpoint to the Magick Circle, the Altar represents the potential for the magician’s will to become material in its Elemental expression. 1

The Hermetic Order of the Prophets of Thelema

The Basic Symbols

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.

The Numbers and the Letters The Numbers and the Sephiroth The Spheres of the Planets are very specialized and practical instances of a larger schema based upon the ten decimal integers. Called the Sephiroth, meaning Lights (plural; Sephirah) in Hebrew, the numbers are held by Qaballists to represent the ten Spheres via which the energy of the Pure Spirit manifests itself in the material form of the Sphere of the Elements. The Sephiroth are part of a larger schema called the Otz Chiiam ohhv mhg, meaning Tree of Life (vide Genesis 2:9) which represents the union of the different scales of correspondences (ie. Elemental, Planetary, Numerical and Literal) and symbol systems employed by Ceremonial Magick. The Sephiroth are most correctly considered as a series of concentric spheres with the first, Kether, at the outermost and the Sphere of the Elements, the tenth called Malkuth, at the centre. The Planets correspond to Sephiroth three through nine, outside of which the second Sephiroth, Chokmah corresponds to the Zodiac or the line of the ecliptic and the first Sephiroth represents the Perfect Unity of the initial positive emanation which set creation in motion. The tenth Sephiroth is often referred to Earth and to the material existence generally. 2

The Hermetic Order of the Prophets of Thelema

The Basic Symbols

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.

3

The Hermetic Order of the Prophets of Thelema

The Basic Symbols

The Letters and the Paths of the Serpent The diagram of the Otz Chiiam arranges the ten Sephiroth in a very particular manner, so that the arrangement can be viewed as three columns, or Pillars, of Sephiroth. The central column, called the Middle Pillar, consists of the first, sixth, ninth and tenth Sephirah, and is held to represent those qualities that are balanced and perfected. Upon the left of the diagram is the Pillar of Severity with the third, fifth and eighth Sephirah thereon, representing the harsh and unforgiving aspects of nature. To the right the Pillar of Mercy, consisting of the second, fourth and seventh Sephirah mediates the effects of the opposite Pillar, balancing the entire arrangement. (For more on the structure of the Otz Chiiam the student is directed to study manuals of Practical Qaballah). Connecting this arrangement of the Sephiroth are a series of twenty-two Paths, representing the various forms that the Spirit energy assumes when communicating between the Spheres of expression, the Sephiroth. The qualities of these Paths are determined by their relative position within the schema. The Hebrew Qaballists attributed a letter from the Semitic Alphabet to each Path, which each has also an attribution to either an Element (sans Spirit and Earth), a Planet or a Sign of the Zodiac. It is the main effort of the Qaballist to find an attribution among the Paths, or less often the Sephiroth, for every thing in his experience. In fact the Paths are often referred to as the Paths of Sepher Yetzirah, the Book of Formation, named for the World of Yetzirah, that Formative World behind all material manifestation. The twenty-two Paths correspond to the twenty-two Tarot Trumps which are keys to the essential natures of the Paths themselves. The Paths are also commonly referred to as the Paths of the Serpent, for they mark out the plan by which the magician proposes to storm Heaven and attain his Great Work. Whereas the Elements represent the modes by which Spirit manifests, and the Sephiroth and the Planets represent the material expressions of those Elemental energies, the Paths represent the material expressions of both, in their most practicably appreciable forms. For this reason the Paths are the expressions of the Way of Initiation into Ceremonial Magick, and the essence of what the Neophyte must learn in order to become a Master of the Temple. For this reason also, the Paths are the most practical magickal symbols that the magician has at his disposal. When any magickal operation takes place it will almost always full under the governance of a Path rather than a Sephiroth, even though the forms of the latter might be employed in its performance. Each Path may then be considered as the material expression of the communication between the two Sephiroth which it connects. Thus the first Path, from Kether to Chokmah represents the initial departure from Unity- certainly folly, and so it is symbolized in the Tarot by the Fool. To this Path is attributed the Hebrew letter Aleph, the Ox, the initial impetus towards civilization 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.

4

The Hermetic Order of the Prophets of Thelema

The Numbers and the Letters

The Numbers and the Letters The Numbers and the Sephiroth 1. The Spheres of the Planets are very specialized and practical instances of a larger schema based upon the ten decimal integers. Called the Sephiroth, meaning Lights (plural; Sephirah) in Hebrew, the numbers are held by Qaballists to represent the ten Spheres via which the energy of the Pure Spirit manifests itself in the material form of the Sphere of the Elements. 2. The Sephiroth are part of a larger schema called the Otz Chiiam ohhv mhg, meaning Tree of Life (vide Genesis 2:9) which represents the union of the different scales of correspondences (ie. Elemental, Planetary, Numerical and Literal) and symbol systems employed by Ceremonial Magick. 3. The Sephiroth are most correctly considered as a series of concentric spheres with the first, Kether, at the outermost and the Sphere of the Elements, the tenth called Malkuth, at the centre. The Planets correspond to Sephiroth three through nine, outside of which the second Sephiroth, Chokmah corresponds to the Zodiac or the line of the ecliptic and the first Sephiroth represents the Perfect Unity of the initial positive emanation which set creation in motion. The tenth Sephiroth is often referred to Earth and to the material existence generally. 4. 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). 5. 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. 6. 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. 7. The second triad of Sephiroth are 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. 8. 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 1

The Hermetic Order of the Prophets of Thelema

The Numbers and the Letters

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.

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The Hermetic Order of the Prophets of Thelema

The Numbers and the Letters

The Scale of Ten- of the Sephiroth Number 1 2 3 4 5 6 7 8 9 10

Sephirah Kether Chokmah Binah Chesed Geburah Tiphareth Netzach Hod Yesod Malkuth

Meaning Crown Wisdom Understanding Mercy Power Beauty Victory Splendor Foundation Kingdom

Sphere Primum Mobile The Zodiac Saturn Jupiter Mars Sol Venus Mercury Luna Elements

The Letters and the Paths of the Serpent 1. The diagram of the Otz Chiiam arranges the ten Sephiroth in a very particular manner, so that the arrangement can be viewed as three columns, or Pillars, of Sephiroth. The central column, called the Middle Pillar, consists of the first, sixth, ninth and tenth Sephirah, and is held to represent those qualities that are balanced and perfected. Upon the left of the diagram is the Pillar of Severity with the third, fifth and eighth Sephirah thereon, representing the harsh and unforgiving aspects of nature. To the right the Pillar of Mercy, consisting of the second, fourth and seventh Sephirah, mediates the effects of the opposite Pillar, balancing the entire arrangement. (for more on the structure of the Otz Chiiam the student is directed to study manuals of Practical Qaballah). 2. Connecting this arrangement of the Sephiroth are a series of twenty-two Paths, representing the various forms that the Spirit energy assumes when communicating between the Spheres of expression, the Sephiroth. The qualities of these Paths are determined by their relative position within the schema. 3. The Hebrew Qaballists attributed a letter from the Semitic Alphabet to each Path, which each has also an attribution to either an Element (sans Spirit and Earth), a Planet or a Sign of the Zodiac. It is the main effort of the Qaballist to find an attribution among the Paths, or less often the Sephiroth, for every thing in his experience. In fact the Paths are often referred to as the Paths of Sepher Yetzirah, the Book of Formation, named for the World of Yetzirah, that Formative World behind all material manifestation. The twenty-two Paths correspond to the twenty-two Tarot Trumps which are keys to the essential natures of the Paths themselves. The Paths are also commonly referred to as the Paths of the Serpent, for they mark out the plan by which the magician proposes to storm Heaven and attain his Great Work. 4. Whereas the Elements represent the modes by which Spirit manifests, and the Sephiroth and the Planets represent the material expressions of those Elemental energies, the Paths represent the material expressions of both, in their most practicably appreciable forms. For this reason the Paths are the expressions of the Way of Initiation into Ceremonial Magick, and the essence of what the Neophyte must learn in order to become a Master of the Temple. For this reason also, the Paths are the most practical magickal symbols that the magician has at his disposal. When any magickal operation takes place it will almost always full under the governance of a Path rather than a Sephiroth, even though the forms of the latter might be employed in its performance. 5. Each Path may then be considered as the material expression of the communication between the two Sephiroth which it connects. Thus the first Path, from Kether to Chokmah represents the initial departure from Unity- certainly folly, and so it is 3

The Hermetic Order of the Prophets of Thelema

The Numbers and the Letters

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.

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The Hermetic Order of the Prophets of Thelema

The Tree of Life Diagram

nhhv hg

1 The Hermetic Order of the Prophets of Thelema

The Oath of the Neophyte

A Note upon the Oath of the Neophyte “I, (…name…); in the presence of the Lords of the Universe, Whose name is Silence, and Whom only Silence can express, and in this Hall of Neophytes with its assembled officers, do of my own free will, hereby and hereon most solemnly promise; to speak truthfully of this Order, its members and proceedings; with every man and every woman who would seek this same Light. To maintain a co-operative relation with the other members. That all documents and their covers that relate to the Order practices or teachings shall bear the official seal of the Hermetic Order of the Prophets of Θεληµα, and that I shall only allow copies bearing that mark to be made or distributed. “I solemnly pledge to persevere with courage and determination, the study and labour of the High Magick Arts, just as I shall persevere with courage and determination through this ceremony of initiation. “I swear upon this Holy Threefold Book of the Law to observe all of these things without evasion, equivocation or reservation under penalty of expulsion from this Order without further appeal.” 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

The Hermetic Order of the Prophets of Thelema

The Oath of the Neophyte

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

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The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

The Neophyte Ceremony of the Full Temple of the Elements Part One: The Arrangement of the Furnishings of the Temple, the Stations and their Officers and the Implements to be employed by them in the Performance of the Rites. Section 1: The Arrangements of the Temple of the Morning Star 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.

Section 2: The Officers of the Temple and their Stations Group One: The Visible Stations- Within 1. The Hierophant: Hoor Paar Kraat 2. The Past Hierophant: Ra Hoor Khuit 3. Chancellor: Thoth 4. Instructor: Hathoor 5. Commander: Isa (& Asar- concealed) Group Two: The Visible Stations- Without 6. Guardian: ATUM 7. Assessor: MAAT 8. Guide: Anubis of the East 9. Priest of Fire: ATEN 10. Priest of Water: MENTU 11. Sentinel: Anubis of the West 12. Candidate: Ankh af na Khonsu Group Three: The Invisible Stations; 13. The Station of Khonsu 1

The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

14. The Station of Hadit 15. The Station of Nephthys (& Set) Group Four: The Kerubic Stations; 16. Air, SESHAT “The Lady Scribe” 17. Fire, SEKHMET “Powerful Female” 18. Water, SELKET “She Who Breathes” 19. Earth, TAURET “The Great One”

The Arrangement of the Temple of the Elements for the Performance of the Neophyte Ceremony of Initiation Part Two: The Spiritual Basis of the Operation Heru Ra Ha, Lord of the Aeon 1. Hoor Paar Kraat- the Lord Initiating 2. Ra Hoor Khuit- The Avenging God Anubis- The Royal Child 1. Anubis of the East 2. Anubis of the West MAAT- The Keeper of the Scales of the Balance RA-ATUM:-The Challenger; ATEN: The Solar Disk; MENTU: The Nomad

Hidden Forces: Thoth Hathoor Isa (& Asar) Nephthys (& Set)

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The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

Part Three: The Opening of the Temple of the Enterer of the Threshold Part One: The Preliminary Banishings 1. Let the Hierophant approach the door of the Temple with his Staff and make one knock before entering.

Section One: The Asperges 2. Let the Hierophant enter the Magick Circle and taking the Lustral Waters, make a cross with it upon his brow, and next let him sprinkle the Temple with it thrice, saying; “Before the Consecrating Fire of Spirit comes the Deluge and the Purification by the Lustral Waters” Next, let the Hierophant take up the Holy Oil from the Altar and anoint his brow with it, before taking up the Censer and making three crosses over the Temple, saying; “After the purification of the Deluge comes the Consecration of the Light of Sol, I come in the Power of the Light which manifests in the Darkness, yet the Darkness comprehends it not.” 3. Let the Hierophant next face the Door of the Temple and call the Officers to attendance; “By Order of the Chiefs of the Temple, I call upon the Officers to fill their appointed Stations for the Rite of the Neophyte of the Hermetic Order of the Prophets of Θεληµα.” First, let the Sentinel admit the Guardian, after assuring himself of the validity of his credentials. Let the Guardian then approach the Hierophant, who makes a cross upon his brow with the Lustral Waters, saying; “I purify you with the Lustral Waters.” Next, let the Hierophant take the Holy Oil and anoint the Guardian on the brow with a cross, saying; “By the Power of the Fire that darts and flashes through to the furthest reaches of the created universe, I consecrate you for this Rite of the Neophyte.” “Frater, what is your Office in this Temple?” Let the Guardian answer; “I am the Guardian of this Temple. My Station is at the Gate of the West, the place of the increase of Darkness and the decrease of Light. I am Master of the Darkness, therefore I oversee the reception of the Creature of Earth from out of the World of the Dying. I carry the Sword of Vengeance, and so I am set over the lesser Officers of the Temple, as their Scourge.” 4. Following the Guardian, the Assessor approaches, is purified and consecrated and then challenged as before. Let the Assessor answer “I am the Assessor of this Temple. My Station is between the Pillars of Hermes and Solomon, in the place of the balance of the Darkness and the Light. I watch over the preparation of the Child of Earth, and lead him along the Path that leads from the Darkness to the Light.” 5. Then let the Guide approach, submit to purification and consecration before answering the challenge, saying; “I am the Guide of this Temple. My place is within the Portal. My duties are to see that the furnishings are correctly arranged, and to lead all of the Circumambulations by the Light of my Lamp. I guard the Temple Door from the interior of the Temple, and so I am the Watcher Within. 6. Let the Priest of Water approaches, submits to the purification and consecration and answers the challenge, saying; “I am the Priest of Water of this Temple. My Station is to the North, the place of cold and 3

The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

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.

Section Two: The Purification of the Temple by Salt and Water 10. Let the Hierophant, once he is assured that the Officers are in their correct Stations, approach the Eastern side of the Double Cubic Altar, via the Pillars of Hermes and of Solomon, face the West and say; “Priest of Water, circumambulate once widdershins with the Salt of the Earth and approach the Double Cubic Altar for the conjurations.” 11. Let the Priest of Water take the Paten of Salt and circumambulate once widdershins before approaching the Double Cubic Altar and placing the Salt thereon. Let the Hierophant make three crosses over the Salt with his Staff, saying; “Creature of Earth, I conjure you that there be banished from whatever place you are used, every power of adversity and evil, every force of deceit and every phantom of darkness. By the Name of the Lord of the Earth, Adonai Ha-Aretz, Be Thou Pure!” “Priest of Water, circumambulate once deosil with the Lustral Waters of Creation and approach the Double Cubic Altar for the conjurations.” 12. Let the Priest of Water take the Cup and circumambulate with it once, before approaching the Double Cubic Altar with it, and placing it thereon. Let the Hierophant make three crosses over the Water with his Staff, saying; “Creature of Water, I conjure you that there be banished from whatever place you are used, every power of adversity and evil, every force of deceit and every phantom of darkness. By the Names of the Lord of Water, ALHIM Tzaboath, Be Thou Pure!” 13. Let the Assessor place three pinches of Salt into the Cup of Water and then stir it three times widdershins with his Wand. Let the Hierophant then make three crosses over the Magick Cup of the Lustral Waters and say the conjuration; “Sign of the Ox and the Eagle conjoined; Powers of Earth and Water made One; Wings of Spirit exalting Form! By the Holy Names already invoked and by the Double Word of Power ABRAHADABRA Be Thou Pure!” “Priest of Water, perform the Circumambulation of the Purification of the Temple.” 14. Let the Priest of Water go to the East and then circumambulate once, sprinkling the perimeter of the Magick Circle with the Lustral Waters as he goes, ending in the East, he completes the Circle and says; “By the Powers of the Lustral Waters, the Temple of the Elements is Purged!”

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The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

Section Three: The Lesser Banishing Ritual of the Pentagram. 15. The Qaballistic Cross Let the Hierophant step towards the Altar from his Station to the East of the Altar of Incense and make a cross over the Temple with his Staff, saying; “ATEH”. Let the Guardian answer him, saying; “MALKUTH”. Let the Priest of Fire say; “ve-Geburah”. Let the Priest of Water reply, saying; “ve-Gedulah”. Let the Assessor then say; “Le-Olam”. And then let the Hierophant end by saying; “AMEN”. 16. The Inscription of the Pentagrams. Let the Hierophant next turn to face the East and make a Banishing Earth Pentagram with his Staff towards the East, invoking; “YHVH”. Let the Priest of Fire face to the South, inscribe a Pentagram with the Fire Lamp or his Magick Wand, and invoke; “ADNI”. Let the Guardian face the West, inscribe a Pentagram with his Sword and invoke; “AHIH”. Let the Priest of Water face north, inscribe a Pentagram with the Cup of the Lustral Waters and invoke; “AGLA”. Let the Hierophant finish the Circle by making one knock upon the floor with his Staff. 17. The Invocation of the Archangels. Let the Hierophant stand in the Sign of Osiris Slain and make the Orison; “Before me Raphael, behind me Gabriel, On my right hand Michael, and upon my left hand Auriel.” Let all say in unison; “For about us flame the Pentagrams and in the column shines the six rayed star.” 18. Repeat the Qaballistic Cross Let the Priest of Fire tend to the Fires and the Sandals within the Temple, before continuing.

Part Two: The Preliminary Invocations Section One: The Mystic Circumambulation in the Rise of the Light 19. Let the Hierophant return to his Station in the East, upon the Throne of Ra. Let the Guide go to the East and facing the West, proclaim; “Let the Mystic Circumambulation take place in the Pathway that gives rise to the Light.” Let the Guide move deosil around to the North-east, let firstly the Assessor and then the Guardian follow the Guide, and form a procession behind him. Let the Priest of Water and the Priest of Fire fall in behind the Guardian, and finally let the Sentinel bring up the rear. [1: Guide, 2: Assessor, 3: Guardian, 4: Priest of Water, 5: Priest of Fire, 6: Sentinel.] Let the Guide lead the Procession, The Lamp raised in his right hand, deosil in circumambulation. The Officers giving the Sign of Horus upon passing the Hierophant, except Guardian, who gives the Sign of Silence and falls out of the Procession at his Station. Upon the second passage of the Throne of the East, let the Assessor give the Sign of Silence before resuming his Station. Let the other Officers pass the Hierophant for a third time, and give the Sign of Silence before assuming their Stations as they come to them. Let the Guide continue to circumambulate until he is West of the Double Cubic Altar, and there let him announce; 5

The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

“The Mystic Circumambulation in the Pathway of the Rise of Light is accomplished, Let us Adore the Lord of the Universe!”

Section Two: The Adoration of the Lord of the Universe 20. Let the Priest of Fire charge the Censer; and let the Hierophant step up to the East of the Magick Circle, invoking; “We Adore the Lord of the Universe, Whom Nature has not formed, We Adore the Lord of the Universe, Infinite and Omnipotent One, We Adore the Lord of the Darkness and of the Light! “Guide! I command you to declare this Temple of the Elements to be opened!” Let the Guide move to the North-east and announce; “By the Lord of the Universe, Whose Name is Silence, and Whom only Silence can express, I declare that the Light has arisen and the Shades of Night have departed to their abodes in the Darkness!"

Section Three: The Invocation of the Light in Extension 21. Let the Hierophant make one knock with his staff upon the floor and say; “KHABS”. Let the Guardian knock with his Sword and say; “AM”. Let the Assessor reconcile them, making a knock with his Wand and saying; “PEKHT”. Let the Hierophant knock and begin again; “KONX”. Let the Guardian again knock and say; “OM”. Let the Assessor again knock and say; “PAX”. Let the Hierophant knock one last time and say; “LIGHT”. Let the Guardian knock again and reply; “IN”. Finally let the Assessor knock and say; “Extension”. 22. Let the Assessor move to the West of the Double Cubic Altar and taking the Magick Dagger let him strike the battery upon the Magick Bell; 333-55555-333 Let the Hierophant next announce; “ABRAHADABRA” Let the Assessor again strike the battery upon the Magick Bell with the Magick Dagger; 4444-333-4444 23. Let the Hierophant next make the Analysis of the Double Word, saying; “Had! The manifestation of Nuit!” “Nu! The hiding of Hadit!” “ABRAHADABRA! The reward of Ra Hoor Khuit! The unveiling of the Company of Heaven.” Let the Assessor again strike the battery upon the Magick Bell with the Magick Dagger; 333-22-1-22-333 24. Let the Assessor now stand in the Station of Hadit and say; “Come! all ye, and learn the secret that hath not yet been revealed. “I, Hadit, am the compliment of Nu, my bride. “I am not extended, and Khabs is the name of my House.” Let the Assessor finally strike the battery upon the Magick Bell with the Magick Dagger; 55555-1-55555 25. Let the Officers resume their proper Stations and see to their duties if needed, finally making the Sign of Silence towards the Hierophant when they are ready to continue. Let the Guide remove the rose, lamp, wine and bread from the Double Cubic Altar and place a hassock before its Western side for the candidate to kneel upon for the Obligation.

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The Hermetic Order of the Prophets of Thelema

The Neophyte Ceremony

Section Four: The Introduction of the Candidate to the Temple of the Elements 26. Let the Hierophant make the invocation to Not; “Above, the gemmed azure is the naked splendour of Nuit; She bends in ecstasy to kiss the secret ardours of Hadit. The winged globe, the starry blue, are mine, O Ankh-af-na-Khonsu!” 27. Let the Hierophant address the Temple; “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!” “There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death.” Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! Warrior, if thy servant sink? But there are means and means.” 28. Let the Hierophant make one knock with his Staff upon the floor and say; “And ABRAHADABRA!” 29. Let the Hierophant address the Temple; “It is the duty and the purpose of this Temple of the Enterer to accept Neophytes in the High Magick Arts, and to train them in the operations of the Light that lead to the Sacred Magick. To this end, many candidates approach our Portal that we may fulfil our Holy Obligation to the Son of Man. “Greatly Honoured Frater, Assessor, will you look to our Doorway to see if any such seekers after the Light are arrived upon our Threshold?” 30. Let the Assessor approach the door of the Temple and address the Sentinel at his Station within the Portal; “Sentinel, take up your Station without and report to us the names and business of any callers to our Temple of the Magick Light.” 31. Let the Sentinel exit the Temple to where the candidate awaits, let him inquire as to his name and his business, before re-entering the Temple and making his report; “Greatly Honoured Assessor, there is one named …(name)… who comes to our door in search of …(reason)… and thus requests admission herein according to our Sacred Obligation to the Son of Man.” 32. Let the Assessor, being satisfied of the candidate’s motive for admission, accompany the Sentinel without the Temple to inspect the binding, and the hoodwink, before leaving the Sentinel at his Station and leading the candidate to the door of the Temple. Let the Assessor make one knock before entering within, to the North-west of the Magick Circle, where the Assessor leaves the candidate to return to his Station and address the Hierophant on his behalf; “Very Honoured Chief, Hierophant of the Temple of the Light, I have looked to our Portal as requested, and I have found …(name)… awaiting me there. He appears to be prepared for our Ordeals and for his Sacred Obligation which will lead him to the Great Reward.” 33. Finally, let the Hierophant decide whether to admit the candidate or not, saying; a) “Admission is refused this traitor to the True Light. Lead him away, back into his Darkness!”-whereupon the Sentinel shall take the unsuccessful candidate out and dismiss him. Or:b) “We accept … (name)… for admission into our Sacred Temple of the Elements for his Rite of Initiation into its Mysteries. Let him henceforth be known among us as … (motto)…. Let the candidate be purified and consecrated properly for entrance into our Hallowed Halls.” 34. Let the candidate now be surrounded by the Guide to the East, the Priest of Fire to the South and the Priest of Water to the North (the Sentinel without is to the West), and let 7

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them say the conjuration in turn; Assessor: “Child of Earth, born of mortal woman into a Dying World, arise and enter into the Darkness.” Priest of Water: “The Mother of Night has blinded him with Her Darkness!” Priest of Fire: “The Father of the Day has dazzled him with His brilliant Light of Day!” Hierophant: “His flesh is weary from the Ordeals of his search for the Light.” Guide: “Unpurified and unconsecrated you may not enter our Sacred Hall”. Let the Priest of Water sprinkle the candidate thrice with the Lustral Waters saying; “I purify with Water.” Let the Priest of Fire anoint the candidate with the Holy Oil, making a cross upon his brow, saying; “I consecrate with Fire.” 35. Let the Hierophant now direct the Assessor; “Assessor, lead the candidate to the foot of the Double Cubic Altar of the Universe.” Let the Assessor move deosil to the candidate and then lead him to the West of the Altar, where he stands behind him ready to speak for him; Let the Hierophant address the candidate with his queries; “Child of mortal woman, why do you seek to enter our Sacred Hall? Creature of Earth, why do you ask admission to our Holy Order?” Let the Assessor reply for the candidate; “Born into a Dying World, my Eternal Soul has sought the Light of Life. I have long wandered in the Darkness in search of that Light. My Soul’s searchings have led me here where I believe that by the Discipline of your Holy Order that my Soul may attain to the Knowledge of that Light.”

Part Three: The Obligation of the Neophyte Grade Section One: The Oath of the Neophyte 36. Let the Hierophant address the candidate, and let the Assessor prompt the candidate to answer appropriately: Section One: The Admonition of the Candidate 37. Let the Hierophant further question the Candidate; “Creature of Earth, are you willing to speak only the Truth in regard to our Order of Adepts, in all of its operations and assemblies? Let the Assessor prompt the candidate to reply “I am.”, before the Hierophant continues; “There is nothing contrary to your civil, moral or religious values in this Obligation. “Although the Magickal Virtues are a double-edged sword, open to misuse and subversion, yet it is the Vow of this Order to Refuse None, and secure in our Knowledge that the traitors to the Law of Light bring about their own Purgatory, we can only offer everyone the same chance to follow the Path which leads to the Knowledge of the Light. Remember that He Who came to fulfil the Prophecy of our Aeon came not to break but to uphold the Law. “Creature of Earth, are you indeed ready to take this Oath?” Let the Assessor again prompts the candidate to say “I am ready”. 38. Let the Hierophant move to the East of the Double Cubic Altar of the Universe, with the Assessor to the Southward of the candidate and the Guardian moved to his Northward. Let the Guide move to the West point of the Magick Circle, into the Station of the Guardian, to represent the illumination of Darkness by the Lamp of the Light of Life.

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Section Two: The Obligations 39. Let the Assessor prompt the candidate to kneel upon the cassock, and place the candidate’s right hand upon the Book of the Law which is upon the Double Cubic Altar of the Universe. Let the Assessor then place the candidate’s left hand upon the Hierophant’s outstretched Staff. Let the Guide make one knell upon the Magick Bell with the Magick Wand. Let the Hierophant then address the candidate; Child of Earth, repeat after me;” “I, …(name)…; in the Presence of the Lords of the Universe,” “Whose Name is Silence, and Whom only Silence can express,” “And in this Hall of the Neophytes with its assembled Officers,” “Do, of my own Free Will, hereby and hereon most solemnly promise;” “To speak only the Truth about the Order, its Members and its Proceedings;” “With every person in the world who has questioned me about magick and the Law of the Aeon.” “To maintain a co-operative relation with the other Order members.” “That all documents and their covers that relate to Order practices or teachings,” “shall bear the official label of the Hermetic Order of the Prophets of Θεληµα.” “Nor will I copy, nor allow to be copied, without permission, any order documents” “I solemnly pledge to persevere with courage and determination,” the study and labour of the Magick Arts,” “Just as I shall persevere with courage and determination through this ceremony.” “I swear upon this Holy Threefold Book of the Law,” “To observe all of these things without evasion, equivocation or reservation,” “under penalty of expulsion without appeal.”

Section Three: The Submission to the Ordeals of Initiation 40. Let the Hierophant explain further; “Further I understand that to break this Solemn Obligation,” “is to put my Fate in the Hands of Ra Hoor Khuit, the God of Vengeance,” “and before whom my Soul now stands.” 41. Let the Guide again make one knell upon the Magick Bell and let the Hierophant finish by saying the invocation; “I am Life and the giver of Life, yet therefore is the knowledge of me the knowledge of death.” “Do What Thou Wilt Shall Be The Whole Of The Law!” 42. Let the Assessor prompt the candidate to bow his head Let the Guardian brandish the sword over the candidate’s neck, Let the Hierophant say; “Creature of Earth, repeat after me;” “As I bow my head before the Sword of Horus,” “I deliver myself into his Hands for Reward or for Vengeance.” “So help me My Eternal and Secret Soul,” “And the Father of My Secret Soul,” “Whose Name is Silence and Whom only Silence can express.” “For pure Will, unassuaged of purpose, delivered from the lust of result, is every way Perfect. The Perfect and Perfect are one Perfect and not two; nay, are none!” Let the Guide finally give one knell upon the Magick Bell with the Magick Wand.

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Section Five: The Induction of the Candidate. 43. Let the Officers return to their Stations, except for the Assessor, who now prompts the candidate to stand as the Hierophant addresses him; Let the Hierophant say; “Rise, Novice of the School of the Children of Night.” “Honoured Assessor, please direct the candidate to the place of Darkness and Ignorance, whence he arrived at our Temple, that we may from there conduct him to the beginning of the Pathway of the Light of Life.”

Part Four: The Mystic Circumambulations in the Pathway that Leads to the Light Section One: Hierophant’s Address to the Candidate to undertake the circumambulation 44. Let the Hierophant resume his Station and then address the candidate; “My Eternal and Secret Soul spoke to me, saying; ’Let us enter the Path of Darkness that therein we may seek after the Light; I am alone in an Abyss of Darkness, from an Abyss of Darkness I was created before my Birth, from the Silence before the Beginning;’ “And Eternity spoke in reply and said; ’I am the One that has Manifest in the Darkness, the Light that shines in the Darkness yet the Darkness knows it not.’ “Let the Mystic Circumambulation take place in the Pathway of the Knowledge that leads to the Light, with the Lamp of the Guide to Guide us.”

Section Two: Approach to the Gate of the West 45. Let the Guide go to the North, and let the Assessor lead the candidate to form a Procession behind him. Let the Priest of Water follow these, and finally let the Priest of Fire bring up the rear. Let the Guide lead the procession in one and one half circumambulations of the Magick Circle, ending thus in the South. Let the Hierophant give one knock with his Staff on the floor at each passing of the Procession. Let the Guide halt the Procession and say; “Creature of Earth! Once purified and once consecrated you may not enter the Path of the West!” Let the Priest of Water come forward and sprinkle the candidate thrice with the Lustral Waters, saying; “I purify you with the Lustral Waters.” Let the Priest of Fire next anoint the candidate upon the brow with the Holy Oil, saying; “I consecrate you with Fire.” Let the Priest of Water and the Priest of Fire return to their places in the Procession. Let the Assessor speak for the candidate, saying; “Child of Earth, twice purified and twice consecrated you may approach the Gate of the West.” 46. Let the Guide lead the Procession to the Station of the Guardian, and raise his Lamp in his right hand. Let the Guardian bar the Path by raising his sword in his right hand and making the challenge; “Child of Earth, even twice purified and twice consecrated you may not pass my Gate save by the knowledge of my name!” Let the Assessor slightly raise the hoodwink to allow the candidate a glimpse of the Guardian and his sword before speaking for him;

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“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.

Section Three: Approach to the Gate of the East 48. Let the Guide lead the Procession, formed up as previously, again through one and one half circumambulations (from the South), thus ending in the North. Let the Hierophant make one knock at the passing of the Procession. Let the Guide again halt the procession and say; “Creature of Earth, twice purified and twice consecrated you may not enter the Path of the East.” Let the Priest of Water come forward and sprinkle the candidate thrice with the Lustral Waters, saying; “I purify you with the Lustral Waters.” Let the Priest of Fire next anoint the brow of the candidate with the Holy Oil, saying; “I consecrate with Fire.” Let the Priest of Water and the Priest of Fire return to their places in the procession before the Assessor speaks for the candidate, saying; “Creature of Earth, thrice purified and thrice consecrated you may approach the Gate of the East.” 49. Let the Guide again lead the Procession, this time to the Station of the Hierophant. Let the Hierophant bar the Path with his Staff, saying; “Child of Earth, even thrice purified and thrice consecrated you may not pass my Gate save by the knowledge of my name!” Let the Assessor again raise the hoodwink from the candidate’s eyes to allow a glimpse of the Hierophant and his Staff before speaking on his behalf, saying; “Guardian of the Eastern Gate, I call you by the name of the Light Dawning in the Darkness, the Light of a Golden Day!” 50. Let the Hierophant return to his Station before saying; “Knowledge of the Balance leads to Power; Power without Mercy is Tyranny; Mercy unbalanced by Severity is weakness of Will; Severity without Understanding is Ignorance and Extremity. The Extreme is without Balance, the Ignorant without Knowledge!” Let the Procession move to the East as the Hierophant says; “Creature of Earth, by your knowledge of my name you have earned the passage of my Gate of the East.” “Go on in my Knowledge of Power, via the Station of the Keeper of the Scales of the Balance, between the Pillars of Hermes and of Solomon, and approach the Double Cubic Altar of the Universe.” Let the Assessor replace the hoodwink.

Section Four: Approach to the Altar with the Light 51. Let the Guide lead the Procession through the Pillars of Hermes and of Solomon to the Double Cubic Altar of the Universe. Let the Assessor place the candidate to the westward of the Altar, let the Assessor stand 11

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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.

Part Five: The Primary Invocations Section One: The Adorations of the Lord of the Universe 54. Let the Hierophant, after assuring himself that all is in readiness, make the orisons of the Invocation; “We Adore the Lord of the Universe- the Infinite and Omnipotent One! We Adore the Lord of the Light and of the Darkness; We Adore You and invoke You to superintend this Rite of Initiation. Grant us Your aid and guide our Souls to aspire to Your Light To the Ineffable Glory of Your Name. Amen!”

Section Two: The Invocation to Heru- The Lord of Initiation 55. “I am he who comes forth advancing, whose name is unknown. I am Yesterday. ‘Seer of Millions of Years’ is my name. I pass 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. 56. “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. 57. “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. 58. “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.”

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.” 12

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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.”

Part Six: The Consecration of the Neophyte Section One: The Unveiling of the Candidate 61. Let the Hierophant move to stand to the East of the candidate, the Assessor to stand to the North-west of the candidate, and the Guardian to stand to the North-east of the candidate, thus forming a triangle that points to the East. Let these Officers raise their weapons to meet over the candidate whilst the Assessor says; “Child of mortal woman, born into a World of the Dying, I call you to the Living Beauty!” let the Guardian continue, saying; “Child of Earth, wanderer in the Darkness and the wild places of the Earth, I call you to the Gentle Light!” Let the Hierophant now continue, saying; Child of Earth, long have you dwelt in the Darkness… Let the Guide now remove the candidate’s hoodwink as the Hierophant continues, saying; “Quit the Night and seek the Light of the Day!” Let the three Chief Officers, the Hierophant, Assessor and Guardian, all say together; “We accept and receive you into the Hermetic Order of the Prophets of Θεληµα.”

Section Two: The Invocation of the Extension of the Light 62. Let the three Chiefs now invoke the Extension of the Light together as previously saying the invocation by turns; Hierophant: "KHABS"” Guardian: "AM" Assessor: “PEKHT” Guardian: “KONX” Assessor: “OM” Hierophant: “PAX” Assessor: “LIGHT” Hierophant: “IN” Guardian: “EXTENSION”. 63. Let all of the Officers return to their Stations after the Light has been sufficiently developed, and let the candidate be directed to the Eastward of the Double Cubic Altar, the Hierophant saying; “Creature of Earth, approach the Eastward of the Double Cubic Altar of the Universe for your induction into our Hallowed Hall of Neophytes.” Let the candidate be directed by the Assessor to move deosil to his place East of the Altar facing the Guardian. Let the Guardian step forward and whisper in the candidate’s left ear; “HOOR PAAR KRAAT”. Let the Guardian next give the Sign of the Enterer and the Sign of Silence, before resuming his Station in the West..

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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 Two: The Final Purification and Consecrations 67. Let the Hierophant next direct the candidate for the Final Consecrations, saying; “Creature of Earth, thrice purified and thrice consecrated you may not enter our Hall of the Neophytes! Step therefore out of the place of the Darkness and into the place of the Entrance of the Light!” Let the Neophyte move deosil to stand between the Pillars of Hermes and of Solomon, the Assessor assisting if necessary. Let the Priest of Water step forward when the candidate is ready and sprinkle him thrice with the Lustral Waters, saying; "I purify you with the Lustral Waters." Let the Priest of Fire step forward and anoint the Neophyte upon his brow, saying; “I consecrate you with Fire.” Let the Priest of Water and the Priest of Fire resume their Stations. Let the Neophyte be directed to stand to the West of the Double Cubic Altar for his instruction.

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

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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. 15

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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 .”

Section Six: The Mystic Circumambulation in the Pathway of the Light. 82. Let the Hierophant take his Station and say; “Let the Mystic Circumambulation in the Pathway of the Light take place!” Let the Guide move to the North-east of the Magick Circle, followed by the Assessor and the Novice, then the Guardian, the Priest of Water and finally the Priest of Fire, as previously. Let the Guide lead the Procession in the Circumambulations, and let the Officers give the Sign of Horus as they pas the Station of the Hierophant. Upon passing for the second time the Assessor gives the Sign of Silence and resumes his Station between the Pillars of Hermes and of Solomon. The remaining Officers circumambulate a third time, giving the Sign of Silence as they pass the Station of the Hierophant before resuming their proper Stations. Let the Novice remain standing in the East, facing the Hierophant. 83. Let the Hierophant next direct the Novice, saying; “Novice, take your place to the North-west of the Priest of Water, in the place of Darkness and Ignorance in this Temple.”

Part Eight: The Final Purifications Section One: The Asperges 84. Let the Hierophant say; “Priest of Water, see that the Temple is properly purified.” Let the Priest of Water go to the East with the Magick Cup and then circumambulate once deosil whilst sprinkling the perimeter of the Magick Circle with the Lustral Waters. Upon 16

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returning to the East, let the Priest of Water finish the circuit of the Temple before returning to his Station in the North.

Section Two: The Consecration 85. Let the Hierophant next say; “Priest of Fire, see that the Temple is properly consecrated.” Let the Priest of Fire go to the East and taking up the Censer make three crosses to the East before circumambulating once deosil, stopping at the quarters to repeat the crosses, before returning to the East to complete the circuit of the Magick Circle. Let the Priest of Fire replace the Censer and then resume his Station in the South.

Part Nine: The Final Consecrations Section One: The Address of the Guardian to the Novice 86. Let the Hierophant next address the Guardian, saying; “Honoured Guardian, I now call upon you to fulfil your duties in this Rite of Initiation by addressing the Novice on his Obligation to the Hermetic Order of the Prophets of Θεληµα.” Let the Assessor direct the Neophyte to face to the West. 87. Let the Guardian step forward to face the Neophyte before addressing him, saying; “Frater…(motto)… it is my duty to you to deliver this short exhortation. Firstly, always bear in mind your Solemnly Sworn Oath of Truthfulness to our Order that amounts to Silence for the Novice as yet uninstructed in High Magick, for there is Strength immeasurable in Silence, wherein also are the Seeds of Wisdom sown so that they may grow in Darkness and Mystery. Secondly, remember to reverence all religions, for all contain a shard of the Light Ineffable that you seek. Thirdly, remember the Mysteries that have been revealed here, that the Secrets of Wisdom may only be discerned from a place of Balance. Study well then, this arcanum of Balance that has been given to you here; ‘Unbalanced Severity is Tyranny, Unbalanced Mercy is Weakness of Will and would permit those Forces adverse to your Great Work to hinder your progress therein. Remember also that things Divine are beyond mere mortals who live in the body alone, and only those that are lightly armed may attain the Summit. Yet God alone is our Light and the only bestower of the Perfect Wisdom which he may put into the heart of the smallest child if it is His Will. For the Whole Universe is greater than the sum of its material parts and we are all Stars, as Jewels on the Body of our Lady Nuit. All is Naught more than Light, and to Light All shall return!”

Section Two: Statement of the Conditions of Advancement in the School of the Children of Night 88. Let the Assessor next direct the Novice to again face the East Let the Hierophant address the Novice, saying; “Frater…(motto)…, before you may pass on to the Grade of 1°=10▫ Chela you must have committed a basic knowledge of Occult Symbols and elementary Qaballah to memory. You will also be required to master a suitable posture or Asana for your meditations. You will finally be required to faultlessly perform the Lesser Banishing Ritual of the Pentagram. When these things can be perfectly performed you will be adjudged to have passed your examination of the Novice Grade, and you may make a written application to the School of the Children of Night for advancement to the next Grade of Chela. The examination must be carried out by a Knight Banneret. The Order will make all of the necessary arrangements and the Novice will be contacted at the convenience of the officiating 17

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Hierophant of the Temple of the Elements. No correspondence on these matters will be considered at any time. Further, a failure to progress within three years of this date will be seen as failure and expulsion from the Order will result.” “Frater Guide, you may now finish with the Elemental demonstration.”

Section Three: The Elemental Demonstration 89. Let the Guide next direct the Novice to the Double Cubic Altar of the Universe where the Elemental Emblems await, saying; “Nature is harmonious in all of Her Forms, thus ‘That which is below is a reflection of that which is above’. The harmony of the Universe is perceived as sensual impressions, but even these are mere symbols of the Elemental forms of the One energy behind all forms.” 90. Let the Guide now direct the Novice to smell the rose, saying; “I invite you to inhale the perfume of the rose, as a symbol of the Element Air,” Let the Guide replace the rose and take up the lamp, saying; “to feel the warmth of this Sacred Fire,” Let the Guide replace the lamp and take up the bread, which he offers to the Novice saying; “to taste the bounty of the fertile Earth,” Let the Guide replace the bread and offer the wine, saying; “and finally to taste this wine, the consecrated Emblem of the Element Water.” Let the Guide replace the wine, before continuing; “These Elements are the basis upon which all Magick is built. Begin your understanding here at the starting point on our Pathway. Thus bind yourself if you would be forever Free! “Do What Thou Wilt Shall Be The Whole Of The Law.”

Part Ten: The Closing of the Temple of the Elements Section One: Securing the Temple for the Closing Ceremony 91. Let the Officers of the Temple all see to their duties and then retire to their Stations. Let the Novice remain standing at the Altar. Let the Hierophant, upon seeing that all is ready, give one knock with his Staff upon the floor. At this signal, let the Guide move to the North-east, face towards the West, raise his Lamp and say; “By the Power of the Double Word, ABRAHADABRA, I banish the shells unto their habitations. “HEKAS! HEKAS! ESTE BEBELOI!” “Be far from here all things profane.” Let the Guide return to his Station 92. Let the Hierophant next address the Officers of the Temple saying; “Fraters and Sorors of the School of the Children of Night, prepare to assist me in the Closing of the Temple of the Elements!” Let the Guardian, then the Assessor, then Guide and finally Sentinel all reply by making a knock in turn, before the Hierophant continues; “Frater Guide, see that the Hall is properly guarded.” 93. Let the Guide assure himself that the Temple is secure before replying; “The Hall is properly guarded, Very Honoured Hierophant.” Let the Hierophant next address the Guardian, saying; “Honoured Guardian, assure yourself that all present have beheld the Morning Star.” 94. Let the Guardian address the Officers of the Temple, saying; “Fraters and Sorors, give the Signs of the Temple of the Elements.” Let the Officers of the Temple, and the Novice, all make the Sign of Horus, and then

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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.”

Section Two: The Reverse Circumambulations 95. Let the Hierophant address the Officers of the Temple, saying; “Let the Mystic Reverse Circumambulation take place in the Pathway of the Light.” Let the Guide move widdershins to the South, the Assessor moves to the South-east, behind the Guide, and directs the Novice to take his place behind himself. The Guardian moves to follow the Novice, then the Priest of Water, the Priest of Fire and finally the Sentinel. Let the Guide lead the Circumambulations in a widdershins direction, and upon passing the Station of the Hierophant let the Officers give the Sign of Horus, except the Guardian, who makes the Sign of Silence and falls out of the Procession upon reaching his Station in the West. Upon the second passing, let the Assessor give the Sign of Harpocrates and take his Station between the Pillars of Hermes and of Solomon. The other Officers all make a third Circumambulation before giving the Sign of Silence in the East and returning to their Stations, the Novice ending by being directed by the Guide to stand in the North-west, where he entered the Temple. 96. Let the Hierophant then announce; “The Mystic Reverse Circumambulation symbolic of the fading of the Light is accomplished, Let us finally Adore the Lord of the Universe.”

Section Three: The Closing 97. Let all of the Officers and the Novice face to the East for the Adorations, all to give the Sign of Horus at each Adoration, and the Sign of Silence at the end, as the Hierophant invokes,; “We adore the Lord of the Universe,” (Sign of Horus) “We Adore the Infinite and Omnipotent One, Whom nature has not formed,” (Sign of Horus) “We Adore the Lord of the Light and of the Darkness.” (Sign of Silence). 98. Let the Guide next announce; “It is done.” 99. Let the Hierophant give one knock with his Staff and say; “KHABS”. Let the Guardian knock and say; “AM”. Let the Assessor knock and say; “PEKHT”. Let the Guardian knock and say; “KONX”. Let the Assessor knock and say; “OM”. Let the Hierophant knock and say; “PAX”. Let the Assessor knock and say; “LIGHT”. Let the Hierophant knock and say; “IN”. Let the Guardian knock and say; “EXTENSION”. 100. Finally, let the Hierophant address the Officers in dismissal, saying; “May this Rite of the Novice that we have duly performed be a true and potent Magick that leads us all to the SUMMUM BONUM. Do What Thou Wilt Shall Be The Whole Of The Law.”

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Neophyte Ceremony Notes Part One- The Ceremony Itself 1. The Enterer of the Threshold is the name of the first grade of the Hermetic Order of the Prophets of Θεληµα. The Hall of Neophytes is called ‘The Hall of the Dual Manifestation of Truth of the Goddess Maat’. 2. The ceremony is conducted in the temple of Hoor-Paar-Kraat/Ra-Hoor-Khuit 3. The object of the ceremony is to take something material, of darkness, and give it life, imbue it with Light. 4. The overall ceremony enacts the arrangement of the temple of the Aeon of Horus by the Law of Θεληµα and by the formula of ABRAHADABRA.

Part Two- The Arrangements of the Temple 1. The dais is raised along the eastern side of the temple, the rear half of it being veiled entirely from the temple by a black curtain. The dais is the representation of the inner orders within the outer temple, thus the stations of the chiefs of the temple are there. 2. The magick circle delineates the arena of the ceremony. It is a symbol of eternity, thus of Nuit, and it unites the four Elements into one, expressing the essential nature of Spirit. 3. The Double Cubic Altar of the Universe represents the material focus of the temple. Its four sides represent the Elements, the six faces represent Sol and Tiphareth, and its ten squares represent the ten Sephiroth. It is coloured black in the outer temple to show the darkness of the Sphere of the Elements. 4. The Altar of Incense marks the eastern point on the circumference of the magick circle and it is the place of the sandals and perfumes and the implements of fire within the temple. The Altar of Incense should be a small wooden table with a drawer or doors, ornately carved with the symbols of Air. The censer should sit upon the Altar of Incense when it is in its proper place within the temple. The Altar of Incense represents the Element Air, marking that Element’s station within the temple. 5. The Pillars of Hermes and of Solomon are positioned between the Altar of Incense in the east and the Double Cubic Altar at the centre of the magick circle. To the north the pillar is black with white inscriptions and towards the south the pillar is white with black inscriptions. The Pillars of Hermes and of Solomon represent the polarity of the material universe. 6. The Fire Lamp marks the south point upon the circumference of the magick circle. It represents the Element Fire and marks its station within the temple. 7. The Cup of the Lustral Waters should be placed at the west point upon the circumference of the magick circle, preferably on a small table or stand. The cup represents the Element Water and marks its proper station in the temple. 8. The paten of salt should be placed to the north upon the circumference of the magick circle. It represents the Element Earth and marks its station within the temple. 9. The Kerubic Emblems, or Emblems of Death, mark the walls of the temple towards the cardinal directions reinforcing the Elemental furnishings at the quarters of the magick circle. The Kerubic god forms of the Elements are: East, Man; South, Lion; West, EagleSerpent-Scorpion; North, Ox; and these should be graphically represented to represent the Kerubic Stations and their officers.

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Part Three- The Stations of the Temple The Invisible Stations 1. The invisible eastern station in the temple, placed behind the Kerubic Emblem to the extreme eastward of the temple, is the place of the divine authority who oversees the operations of the Hierophant entirely. 2. The invisible central station in the temple, between the Pillars of Hermes and of Solomon and the Double Cubic Altar of the Universe, at the centre of the temple, represents the essence of the hidden force of the temple, the place of perfect balance within the temple. 3. The invisible western station in the temple, placed behind the Kerubic Emblem to the extreme westwards of the temple, is the place of darkness and ignorance into which the temple’s operations issue the Light. It is antithetical to the action of the Hierophant, equal and opposite.

The Kerubic Stations 1. The Kerubic Station of the east is placed behind the Hierophant in front of its Emblem and represents the personification of the Element Air. 2. The Kerubic Station of the south is placed in front of the Lion Kerub and represents the personification of the Element Fire. 3. The Kerubic Station of the west is placed behind the Guardian in front of its Emblem and represents the personification of the Element Water. 4. The Kerubic Station of the north is placed in front of the Bull Kerub in the north and represents the personification of the Element Earth.

The Canopic Stations 1. Vice regent of the Element Air is stationed in the south-east representing the between Air and Fire that is manifested by the Priest of Fire’s consecrations with censer and the Holy Oil. 2. Vice regent of the Element Fire is stationed in the north-east representing the between Earth and Air that allows Fire to manifest materially. 3. Vice regent of the Element Water is stationed in the north-west representing the between Earth and Water that is manifest by the Priest of Water’s purifications with Lustral Waters. 4. Vice regent of the Element Earth is stationed in the south-west representing manifestation of Earth originating in the union of Fire and Water.

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The Visible Stations; the Dais 1. The station of the Hierophant is placed in the east upon the centre of the dais, towards its front. It is the only station on the dais that is in front of the veil. The Hierophant stands in front of the eastern Kerub, in the Station of the East with the Altar of Incense. The Hierophant is the chief of the temple which operates by his word. 2. The station of the Past Hierophant is behind the veil upon the dais to the immediate south of the Hierophant. The Past Hierophant represents the voice of the Hierophant, his active authority based upon orderly, lawful succession of the Throne. The Past Hierophant represents the Pillar of Mercy upon the Tree of Life generally and Chokmah specifically. 3. The station of the Chancellor is upon the dais behind the veil immediately to the north of the Hierophant and fulfills the function of the record keeper in the temple. The station of the Chancellor represents the Pillar of Severity upon the Tree of Life generally and Binah specifically.

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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.

The Visible Stations; The Temple of the Elements 1. The station of the Guardian is placed in the west in front of the Kerubic Emblem of Water and represents the defensive power of the Hierophant against the darkness as well as the Ordeals of Initiation. 2. The station of the Assessor is placed between the Pillars of Hermes and of Solomon and represents the balance of opposing forces that is the manifest universe, he is also the outward expression of Law within the Temple of the Elements. 3. The station of the Guide is between the south and the west on the circumference of the magick circle called the Station of the Watcher Within, standing proof against the encroachment of the darkness into the temple. The Guide also makes the announcements within the outer temple. 4. The Sentinel is stationed without the door of the temple, but symbolically he is stationed upon the other side of the Gate of the West being the Watcher Without and the guardian against the rise of darkness from its abode. 5. The station of the Priest of Water is at the north quarter in front of the Bull Kerub and she is responsible for all of the purifications within the temple. 6. The station of the Priest of Fire is at the south quarter in front of the Lion Kerub and she is responsible for all of the consecrations within the temple.

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.

The Kerubic Stations 1. The Kerubic god form of the east is the goddess SESHAT the goddess of writing and ‘Lady of Builders’. She represents the recording of the passage of the Aeons and is an outward manifestation of the god Thoth as well as a form of Isis whose crescent she wears along with the seven pointed star. 2. The Kerubic god form of the south is the lioness goddess SEKHMET ‘the Powerful Female’ whose persona represents the force of the solar fire that is the basis of Elemental Fire. She is a form of HATHOR and is also another form of Isis. 3. The Kerubic god form of the west is the scorpion goddess SELKET a protector goddess and a form of Isis and of Nephthys set over the western gate where the corpse of the defeated SET is laid. Selket represents the purgative power of Water and of darkness and she is the symbol of the subtle connection between the Element Water and darkness. 3

The Hermetic Order of the Prophets of Thelema

Neophyte Ceremony Notes

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.

The Canopic Stations 1. The vice regent of Air in the south-east corner of the temple is DUAMUTEF, taking the form of a jackal representing the power of consecration to bring Light to the darkness via the gate of the west. 2. The vice regent of Fire in the north-east corner of the temple is IMSETY who takes the form of a man wherein Air and Earth have united in the elemental Fire of the material universe. 3. The vice regent of Water in the north-west of the temple is QABSENNUF taking the form of a falcon to represent the purgative powers released by the union of Water and Earth. 4. The vice regent of Earth in the south-west corner of the temple is HAPI whose form is an ape. The god of the inundation of the Nile he represents the regenerative power that the union of Fire and Water has upon the earth, the ape showing that order is not perceived in this primal force of re-growth, it is infinitely prodigal.

The Visible Stations; The Dais 1. The god form of the station of the Hierophant is the god HOOR-PAAR-KRAAT the infant Horus just emerged from NEFERTEM, the divine lotus afloat upon the watery abyss of NUN. He is a babe with a phallic forelock and his left forefinger is in his mouth to represent his power of silence, HARPOCRATES, half of the Word of the Aeon that is the true driving force of the temple. 2. The god form of the station of the Past Hierophant is the god RA-HOOR-KHUIT, the god RE-HARKHRTY, Horus of the Two Horizons, the avenger of his father OSIRIS. By the authority of his word ABRAHADABRA Ra-Hoor-Khuit voices the Law of the Aeon. He takes the form of a falcon headed man. 3. The god form of the station of the Chancellor is the god THOTH the creator god whose dominion over the procession of the Aeons derives from PTAH. Thoth is ibis headed with a flaming human body. He is the eternal recorder in his book TAROT. 4. The god form of the station of the Instructor is the goddess HATHOR the cow headed goddess of love and of the arts. She bears the solar disk of ATUM upon her brow as a symbol of the primal nature of passion. Hathor demonstrates the method of the word of the Hierophant, thus love under will is her function in the temple. 5. The god form of the Commander’s station is twofold in balance with the twofold nature of the invisible western station. The goddess ISIS is united with OSIRIS as are their counterparts NEPHTHYS and SET in the western darkness, symbolic of the command of the Light over the darkness that is the action of the word of the Hierophant. Isis is the goddess of magick which is the ceremony of this Aeon; the magick is that of Osiris or initiation.

The Visible Stations- The Temple of the Elements 1. The god form of the station of the Guardian is the god MONTU, the god of war, being a manifest form of Re-Harkhrty when he is engaged in the battle with the darkness. Montu represents Ra Hoor Khuit-Hoor Paar Kraat as the guardian over the exile of Set beyond the western gate in the darkness, and thus he is a falcon headed man as is Horus. 2. The god form of the station of the Assessor is the goddess MAAT, often portrayed as the twin goddesses the MAATI whose stations are at the bases of the Pillars of Hermes and of Solomon. Maat is the goddess of justice representing the balance of natural law within the temple. She is crowned by twin ostrich plumes symbolizing the sensitivity of her 4

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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.

The Station of the Candidate, or the Enterer of the Threshold 1. The station of the candidate is without the temple, at the portal, guarded by the Sentinel, representing his status as a being of darkness, and so of Set. 2. The station of the candidate as the Enterer of the Threshold is within the temple outside of the north-west point of the circumference of the magick circle, representing the candidate’s first emergence from the gate of the west and the beginning of his path from the darkness through the temple and to the gate of the east. 3. The symbolic form of the Neophyte in the Temple of the Elements is ANKH AF NA KHONSU, called ‘the Osiris’, representing the will to rebirth through initiation. The name means ‘my life in Khonsu’ and represents the succession of incarnations that has led to the current one, thus it is symbolic of the influence of the Holy Guardian Angel who has overseen these lifetimes.

Part Five- The Symbolic Implements and Robes of the Officers The Stations of the Dais 1. The Hierophant is armed primarily by the staff, representing the Wand of Ra Hoor Khuit, and so a symbol of the True Will. The consecrating power of the Hierophant is represented in the Temple of the Elements by the vial of Holy Oil that corresponds to Fire and is employed by the Priest of Fire in his offices. The Hierophant is attired in a royal blue cloak to represent his reign over the temple and he may also wear an ankh lamen as a symbol of Tiphareth, the Sephirah corresponding to this station. 2. The Past Hierophant is armed primarily by the Spear, the weapon sacred to ReHarkhrty and symbolic of the active Will of Horus. The Book of the Law represents the Past Hierophant in the Temple of the Elements being as it is the voice of Ra Hoor Khuit in the material universe. The Past Hierophant is attired in a scarlet cloak with black trim to represent his dominion over matter, and he may wear a pentagram lamen as a symbol of his word ABRAHADABRA. 3. The Chancellor is primarily armed by the Magick Book or Journal and by its companion the Magick Pen both symbols of Thoth and inclusive of the eastern goddess Sheshat, 5

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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.

The Stations of the Temple 1. The Guardian is primarily armed by the Magick Sword that is symbolic of Montu as a god of war and as the officer of Ra Hoor Khuit. The sword of the Guardian is symbolic of the ordeals of the path of initiation and of the vengeance of the Past Hierophant, i.e. of RaHoor-Khuit, if the oath is transgressed. The Guardian is attired in a black cloak to represent the darkness of his station within the temple. 2. The Assessor is primarily equipped in the Temple of the Elements by the Magick Dagger, but within the inner temple by the Scales of the Balance to represent the balance that is necessary to the quality of mind that the Dagger is the symbol of. The Magick Dagger represents the judgment of the Assessor that he uses when he makes the knells to mark the stages of the rite. The Assessor is attired in a green cloak to represent the balance of Air and Water (yellow and blue). 3. The Guide is armed primarily by the Magick Lamp of the Knowledge of the Light, but also by the Magick Wand which is an equitable symbol. The Guide is attired in a grey cloak to represent the path that he shows from the darkness into the Light, and the Wand of the Kerux is therefore traditionally a caduceus to represent his office as the proclaimer and herald of the gods. 4. The Sentinel is primarily armed by the Sword to represent the authority of Ra Hoor Khuit in whose name the door is being guarded. Within the temple the Sentinel is represented by the Pantacle symbolic of his defensive nature with the Pentagram being a symbol of the authority of the Past Hierophant. The Sentinel may also be armed by the Magick Pike or Spear to represent the general authority of the temple and of the Order. The Sentinel is attired in a plain black cloak to conceal his identity from the profane. 5. The Priest of Water is armed with the Magick Cup of the Lustral Waters with which the purifications in the temple are all performed. The Priest of Water is attired in a black cloak symbolizing his station in the dark side of the temple. 6

The Hermetic Order of the Prophets of Thelema

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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 Six- The Spiritual Forms of the Ceremony Horus in five forms 1. 2. 3. 4. 5.

Hoor Paar Kraat; the Child God of Silence and Secrecy, the initiator of the temple Ra Hoor Khuit; the Avenging God, the authority of the temple. Behedite; the Winged Disk, the essential force of the temple, the solar Horus Khonsu; the place in the procession of the Aeons, the lunar Horus Montu; the God of War, the protective power of Horus.

Isis in three forms 1. Isis; the Goddess of Magick, the vehicle of action in the temple. 2. Seshat; the Goddess of Writing, the feminine principal of Air 3. Selkhet; The Goddess of the West and of Water, the Scorpion Goddess.

Hathor in three forms 1. Hathor; the Goddess of Love, the method of the operation in the temple 2. Sekhmet; the Fire of passion, the essential energy of love, lust. 3. Apis; the Bull of Earth, the regenerative quality of fertility

Maat in three forms 1. Maat; the Goddess of Justice, the balance of the Temple of the Elements 2. Nekhbet; the union of Earth and Water, the restored harmony of purification 3. Mut; the union of Air and Fire, the balance of consecration.

Singular Forms of God 1. Nephthys; wife of Seth, tending the darkness for its rebirth into the Light 2. Thoth; the recorder of the temple whose Book details the Aeonic Procession. 3. Anubis; two forms, one white, within, and one black, without, the Guardian God of the Gate of the West. 4. Osiris; concealed within Isis as the Lord of the Underworld. 5. Set; concealed within Nephthys as the Lord of the Darkness.

The God Forms of the Sphere of the Elements. 1. Adonai Ha-Aretz; qrtv hbst, The Lord of the Earth. 2. The powers of the Element Earth.

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 7

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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.

Section Two- The Introduction of the Officers of the Temple 1. The Guardian, Montu, enters the temple and is prepared for the ceremony and then set to guard the Gate of the West, as the Hierophant’s means of maintaining the exile of the darkness and his representative. 2. The Assessor, Maat, enters the temple which then assumes the title of ‘the Hall of the Dual Manifestation of the Truth of Maat’, which is the Goddess of Justice’s name. Maat establishes the intricate system of balance within the Temple of the Elements ensuring that the conditions of the purifications and consecrations of the rite are met. 3. The Guide next enters and assumes the station of the Guardian Within where he establishes the Pathway of the Light from the east to the west of the magick circle. 4. The Priest of Water, Nekhbet, unites the passive Elements and represents the balance of Maat in the purifications of the rite. 5. The Priest of Fire, Mut, unites the active Elements and represents the balance of Maat in the consecrations of the rite. Nekhbet and Mut represent complimentary active expressions of the neutral Maat, the Assessor. 6. Finally, the Sentinel is introduced to the company of the temple, the second form of Anubis is set to guard the Gate of the West from without against the incursion into the manifest universe by the Lord of Darkness, Set.

Section Three- The Purification of the Temple by Salt and Water. 1. The Hierophant calls upon the Priest of Water symbolic of invoking the fertile generative forces of the passive Elements Earth and Water. Firstly the salt of Earth is taken around the temple widdershins invoking Silence to banish adversity. Secondly the Water is circumambulated deosil to instill its purgative power to cleanse the temple of any specific influences that may have been left from previous occupations. Symbolically the ‘newness’ of the arrangement is restored. 2. The Assessor, the officer of the balance of the Elements of the temple then measures the salt with the Magick Dagger, invoking Air as the catalyst in the mixture of Earth and Water. Finally, he employs the Magick Wand to banish adversity by invoking Fire into the Cup, symbolic of ABRAHADABRA and so of the entire ceremony and indeed the Great Work itself. Also, this finally conjoins the four Elements and purifies their representative weapons for use in the ceremony at hand. The Lustral Waters thereby have become the medium of the pure Elemental forces in the Magick Circle. 3. Finally, the Priest of Water circumambulates with the Lustral Waters to define the area of the operation of the Elements that is the Magick Circle, itself symbolic of the microcosm.

Section Four- The Banishing by the Pentagrams 1. The officers at the stations of the quarters next invoke the Path of Samekh; this being the Path that Light will take into the temple. The Hierophant defines the Light as ‘Thou’the Lord of the Universe, as yet not specifically invoked. The Guardian names the darkness wherein the Light is being conjured to manifest. The Priests of Water and of Fire invoke the balance of the Elements which are harmonized in the Assessor’s conjuration ‘to eternity’. Having thus defined the Path of the synthesized Elements the Hierophant finishes by identifying the arrangement as the essential form of life ‘Amen’. 2. Next, the Elements are banished materially by the pentagrams symbolizing the purity of the now unified Elements. The Earth pentagram is employed because it is the symbol of 8

The Hermetic Order of the Prophets of Thelema

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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.

Section Five- The Mystic Circumambulations in the Pathway of the Rise of the Light 1. The officers of the temple are next called by the Hierophant to make the procession and form up in a line in the north-east symbolic of the threshold of the rise of the Light. This position in the temple also invokes the Paths of Resh and Shin, Fire and Sol, thus invoking the Light into the form of the procession. The order in which the officers form up their procession is important; beginning with the Guide, the Guardian Within guides the procession by the Knowledge and Illumination of his Lamp representing the passage of a well trodden path of initiation. Following, the Goddess of Truth is the first to be led in the circumambulation, invoking the balance to the whirling motion that the circumambulations imply. Next Mentu, the Guardian who represents the conquering force that the Light is in the place of darkness. Following these two the Priest of Water first purifies the illumined darkness and then the Priest of Fire consecrates it to the purpose of enlightening the Temple of the Neophyte. Finally, Anubis, this time as the Guardian Without, ensures that the darkness does not encroach upon the temple that is thus illumined and he sees that the conquered darkness remains the domain of the lord of the temple Ra Hoor Khuit. 2. The circumambulations have their own significance to each of the officers implying various aspects of the temple and its arrangements. The officers give the Sign of Horus in the east to symbolically project the Light of the Hierophant into the pathway of the Knowledge of Occult Science. The Guardian is Ra Hoor Khuit’s officer in the station of darkness, the west, wherein he is already Lord having conquered Set in the previous Aeon. For this reason the Guardian only makes the Sign of Silence as he is truly already an expression of Horus the Avenger. The Assessor only passes twice retiring in the Station of the Balance of the Scales to harmonize and centre these whilst the remaining officers circumambulate a third time to invoke Elementally the influence of the three chiefs hidden beyond the veil onto the Double Cubic Altar of the Universe. In this manner all of the furnishings and implements of the temple are consecrated to the performance of the particular Neophyte Ceremony being performed. The Guardian’s circumambulation consecrated the Magick Circle, the emblem of the defense of the temple; the Assessor consecrated the Pillars, the Gateway to the Light, and the Guide and the Priests of Water and of Fire, as well as the Sentinel has consecrated the Altar and the implements used thereupon. This being accomplished the fact is clearly stated as the precursor to the Preliminary Invocations proper, The Adorations. 9

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Section Six- The Adorations of the Lord of the Universe 1. The censer is charged indicating the elevation that is intended in the Adorations. The Hierophant stands in the place of action thereby assuming the position of the conduit of the voice of the temple and so it is really Ra Hoor Khuit who invokes. 2. Firstly it is the positive, active, creative being, ideal and uncreated, that is called. The original chaos of the beginning, Nu and Hadit, Adonai Ha Aretz. The Lord is invoked to be all pervading and endless, Had and Nuit, Jehovah. The Lord of the Universe is now invoked to divide the Light from the Darkness, to banish the darkness from the temple of Ra Hoor Khuit. 3. Having manifested his power over the darkness by his invocation the Hierophant now commands the Guide to announce the fact which is done in the name of the Past Hierophant as the Lord of the Universe, and of the Hierophant as the Lord of Silence. The method of enlightenment invokes the authority of the Instructor and the Hierophant’s command has originally invoked the Commander to symbolize the Opening of the Temple as an act of ‘Love under Will’ and therefore in accordance with the Law of the Aeon. Finally the Chancellor notes these facts and the entire temple is prepared for the operation at hand.

Part Eight- The Symbolism of the Invocation to the Light in Extension 1. The three chief officers of the outer temple charged by the authority of their counterparts upon the dais by the opening now proceed to the first operation in the Temple of the Elements, the Extension of the Light of the Solar inner temple beyond the veil and into the Elemental Temple of the Neophyte. 2. Beginning with the Hierophant, answered by the Guardian and equilibrated by the Assessor the first round of invocation symbolizes the Light arising in the east and expressing its dominion over the darkness. The second round of invocation affirms the deosil momentum of that Light and finally that Light is extended by the Station of the Assessor into the Magick Circle to be focused in the Double Cubic Altar of the Universe. The threefold nature of the invocation again calls the three chiefs of the temple into operation in the outer temple.

Part Nine- The Analysis of ABRAHADABRA 1. Having extended the Light from the east via the darkness to the centre, the place of the Invisible Station of Behedite, this focal point, the infinitesimal point that is HADIT invokes its compliment, the infinitely expansive, NU, thus formulating the ‘Reward of Ra Hoor Khuit’, the Double Word of Power ABRAHADABRA. The object of this is to extend the influence of the magick circle to the ends of the universe. 2. From the place of the balance of the Light and the darkness symbolic of the polarity between HAD and NUIT, the Assessor defines the Word of Law by the battery that unites the Supernal Trinity, the Light of Sol and the microcosm announcing this union as ABRAHADABRA. The second battery implies that the place of the Elements that is governed by the Trinity is a material extension of the Will of the Lord Ra Hoor Khuit. 3. Next the Hierophant celebrates the interplay of NU and HADIT, HAD and NUIT that formulates the balance of the Word before claiming the right to use this formula as the Lord Ra Hoor Khuit, the personification of the Word and the active Hierophant of the temple. The third battery of the Assessor defines the principal of the Three in One that is the Supernal Triad, and then identifies it with the Hermetic maxim “As above, so below” by its connection with Tiphareth of the opening and closing measures which surround the microcosm that is represented as two passive and two active Elements surrounding a unity at the core. 4. Having analyzed the Law of the Formula of ABRAHADABRA the Assessor defines the Laws of the extension of the Light of the Word and closes by a battery that symbolizes the 10

The Hermetic Order of the Prophets of Thelema

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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.

Section Two- The Obligation of the Hierophant 1. The will of the temple to be a place and a congregation of initiation is next connected with the authority of the inner Order to symbolize the temple’s connection with the Divine Will as it is expressed in evolution. The connection that is symbolized is that of the 11

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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  the  of the Aeon. 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.

Section Three- The Admission of the Candidate to the Rite of Initiation 1. Upon admission the candidate is surrounded at the four quarters for his first purification and consecration. The Guide and the Sentinel guard his east and west to prevent his darkness from encroaching upon the Light already invoked into the temple. The Priests of Water and of Fire represent the Kerubic Guardians that will oversee his baptism and ensure that all four of his Elements are renewed. 2. The Assessor makes the statement of admission lawful by defining the candidate as suitable, a Child of Earth, a Son of Man, before directing him to take up the path that is therefore rightly his to tread. Further, the Priest of Water states that by all of his previous incarnations that he has been prepared for this rite, and then the Priest of Fire states that his present incarnation has in reality been leading him to this rite at every step whether he knew it or not. This symbolizes that the ceremony of initiation is an act of the candidate’s True Will and so the Hierophant seals his approval of the candidate’s application and invokes the powers of the congregation to support their weaker brother in his infirmity and weakness before his great ordeal of initiation.

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Section Four- The First Purification and Consecration of the Candidate 1. Before he can enter the temple the watcher within bars the earthly darkness, declaring the candidate to be profane and therefore unfit for entry into the Purified Light. Tacitly the Guide demands the Knowledge of the Elemental Powers of the Sphinx which permits passage into the Hall of the Enterer on the Threshold. The candidate’s Silence indicates that permission is possible and he is purified and consecrated for his passage to the northern gate of the temple. 2. After this formal acceptance the Assessor directs the candidate to the place of the confluence of the Elemental forces of the temple at the foot of the Altar. He then assumes the role of mediator on behalf of the candidate for the first challenge, that of Silence. The entry to the first Elemental gate, that of Earth, was passed at the candidate’s birth, a fact that is commemorated in the baptism with his Novice motto. The challenge of Silence formalizes the passing of that gate into the temple as the initial impetuous to the initiation. The test of Silence is passed by the Assessor’s representation which, being perfectly balanced makes no impression and so echoes the Silence whilst articulating its intention.

Part Eleven- The Oath of the Neophyte, of the 0°=0 ▫ Grade of Novice of the Hermetic Order of the Prophets of Θεληµα Section One- The Hierophant’s Admonition 1. Before administering the Oath of the grade the Hierophant ensures that the candidate is aware of what is required of him at this level of attainment, to speak the truth or to keep silence. Further he assures the candidate that he retains entirely his own free will as the Son of Man and then explains why one who is tested so lightly may have the chance to enter the Hall of Neophytes. Finally the penalties and their executors for breaching the sanctity of the Order’s regulations and protocols is explained and then, when he is finally assured that everything is in readiness the administration of the Oath of the Neophyte may continue.

Section Two- The Obligations 1. The officers of the temple are arranged at the quarters around the candidate to administer their services to him. The Hierophant moves to the station of Behedite and becomes Hadit, the Winged Disk, the Lord of the Knowledge of Life, establishing the oath as an expression of the word ABRAHADABRA. Maat moves south symbolizing the law of the Aeon in action, an expression of Pure Will. Mentu moves to the north, there to guard against the rise of material darkness in the candidate. The Guide moves to guard the interior of the western gate against the encroachment of SET and the three officers of the temple, having all moved deosil as a unit, have reinforced the momentum of the Light that has already been invoked into the temple, thereby setting the rite in motion. 2. The candidate’s right hand is placed upon the Book of the Law upon the Double Cubic Altar of the Universe to represent his deference to the Law of the Temple. His left hand is placed upon the extended staff of the Hierophant to imply his submission to the Discipline of the Order. The Guide proclaims the beginning of the statement of the obligations by a single knell to signify the unity of will that the Oath represents. It is also a signal for the Chancellor to mark upon the record that another candidate is about to swear the Oath of Obligation to the Hermetic Order of the Prophets of Θεληµα, so that Ra Hoor Khuit may oversee that it is properly adhered to by the new Novice. 3. The candidate is prompted to repeat the conditions of his entry into the Temple of the Neophytes, secrecy, fraternity and diligence, and to swear to observe the same before the Lord of the Universe and upon the Holy Threefold Book of Law, under penalty of expulsion from the Order without appeal.

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Section Three- The Submission of the Candidate to the Ordeals of Initiation 1. In completion the Hierophant adds that failure to comply with the Oath of the Neophyte will incur the Vengeance of Ra Hoor Khuit in the form of a destructive current set in motion by the chiefs of the Order, and after the candidate has repeated this Oath the Guide makes one knell to mark the fact that it has been successfully administered. The Hierophant then describes the nature of his authority to set his first ordeal for the candidate, and ends by giving the candidate the Word of Law- “Do What Thou Wilt”. 2. Next the Hierophant sets the second ordeal, and challenges the candidate to submit to the sword of the Guardian, symbolizing the acceptance of the discipline of the Order and of the Path of the Knowledge of Magick. This submission is then connected with the True Will of the candidate, and his perfect Will is then identified with the universal True Will and shown thereby to be equal and therefore the obligation is truly lawful, which fact is marked by yet another single knell upon the Magick Bell by the Guide. 3. Once past these ordeals the candidate is formally inducted into the Pathway of the Rise of the Light as a new Novice in the Hermetic Order of the Prophets of Θεληµα. He is physically placed into the darkness with his feet upon the beginning of the pathway awaiting the mystic circumambulations that will set his Great Work in motion.

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.

Section Two- The Approach to the Gate of the West 1. When the procession is correctly formed the Guide leads off deosil and the Hierophant manifests the Light as they pass by the knock of his staff. The procession makes one complete circumambulation beginning and ending in the north, in order to invoke the four Elements of the candidate. This done the procession passes the Hierophant who again impresses his Light upon them before halting in the south, the place of the ordeal by Fire and the threshold of the Gate of the West, the portal into the abyss of darkness and the station of SET. 2. The Guide bars the progress of the candidate, vigilant to his imperfection and lack of preparation to approach the darkness. The second purification and consecration now takes place, the second passive Element being the key and the candidate is consecrated to Dare. With two of the Sphinx’s powers awakened within him the candidate is deemed properly prepared and allowed to pass. 14

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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 Three- The Approach to the Gate of the East 1. The procession makes another complete circumambulation beginning this time from the Gate of the West just passed, one and one half times to end in the north. Whereas the first circumambulation, ending by the invocation of the magick power of Water, tended to the purification of the candidate’s Elements, this circumambulation tends to the consecration of his Elements. And it is to that end that the candidate’s Elements are dedicated to the pursuit of the True Will. The Hierophant’s knock now empowers that Will with the Light that he represents. 2. Upon reaching the north the Guide again bars the progress of the candidate, having discerned the vestige of darkness in him and the third purification and consecration, that of the candidate’s Will, takes place in the place of darkness, thereby identifying the True Will as the Light that manifests in the darkness that he is now a part of. 3. The candidate is allowed entry to the Gate of the East, the place of the rise of the Light where he is confronted by Ra Hoor Khuit barring the way with his staff, his tangible symbol of the Law. This law is identified with the Will of the candidate and the Hierophant, speaking as the Lord Hoor the initiator of the temple, adjures him to strength through balance. 4. By the Assessor’s naming the Guardian of the East as the Dawning of the True Will of the candidate the Light is enkindled in the darkness. That is, the True Will of the candidate is materially awakened within him. For this reason the adjuration is made by the Hierophant from his station in the East where he is Hoor Paar Kraat, the Small God who silently tends to that very Will in the candidate’s essential being. 5. Having thus equilibrated the darkness and the Light within the candidate the Assessor next sets the True Will in balanced motion via the Middle Path to the centre of the Magick Circle, symbolic of the essence of the candidate himself.

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.

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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.

Part Thirteen- The Primary Invocations Section One- The Invocation of the Lord of the Universe 1. The first portion of the invocations, to the Lord of the Universe, corresponds to YOD of Tetragrammaton, the Formula of the Wand being now in operation. Thus it is the Father, defined as One, divided into Light and darkness, who is called to superintend the rite of initiation as AMOUN, the concealed One.

Section Two- The Invocation to Hoor, the Lord Initiating 1. The second portion of the invocation is to Hoor, in four parts, and corresponds to HEH of Tetragrammaton, representing Water and so the darkness of the West wherein Ra Hoor Khuit- Hoor Paar Kraat is the all conquering Lord. In the first part, YOD, Hoor is identified and finally referred to as the ‘Child that traverseth the road of yesterday’, identifying the god with the karma or True Will of the candidate. In the second portion, HEH, Hoor speaks as ‘He who cannot be known’ and as ‘the great knot who dwelleth in yesterday’ identifying himself with the future potential that has been accumulated by that True Will. In the next portion, VAU, Hoor defines himself as a creator and manipulator at an essential level of being. Finally, in the fourth portion, HEH final, Hoor speaks manifestly declaring that he has ‘opened the path, and ‘delivered himself from all adversity’.

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.

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Part Fourteen- The Consecration of the Candidate Section One- The Unveiling of the Candidate 1. Again the three chief officers of the outer temple take new stations, the Hierophant steps to the east of the Altar, the station of Behedite, there to speak directly to the essence of the candidate. The Assessor moves deosil via the darkness to the threshold of the rise of the Light to the candidate’s north-west. The Guardian passes via the east to the southwest of the candidate in the threshold of the darkness. These three form a Fire triangle around the candidate pointing eastwards and this form is then reinforced by the union of their weapons. This symbolizes the Supernal Triad and therefore represents the three chiefs upon the dais beyond the veil. The Hierophant’s staff represents True Will, the Guardian’s sword represents the ordeals of initiation and the Assessor’s dagger is the candidate’s intelligence, thus the Sephiroth of Netzach, Hod and Yesod are all united in Malkuth, or within the candidate, forging his aspiration into one unified expression. 2. The Assessor, divine intelligence, next speaks as the candidate’s own Holy Guardian Angel and calls the Neophyte to his Light. The Guardian as the overseer of initiation and its ordeals next calls upon the candidate to submit to the oath of obligation to the discipline, whereupon the Hierophant, as chief initiator, infers enlightenment which is physically conferred by the Guide’s removal of the blindfold, as the Light of the Lamp is the first thing that is seen by the released candidate. 3. Thus enlightened the candidate is formally accepted into the Hermetic Order of the Prophets of Θεληµα and the three chief officers speak directly to the candidate’s essence, save for the Guide whose omission makes the perfect internalizing of the invoked Light within the Sphere of the Elements of the candidate.

Section Two- The Invocation of the extension of the Light 1. Again the mystic words KHABS AM PEKHT are recited by the chief officers of the temple, this time to extend the Light into the candidate, strengthening the glimmer of enlightenment already awakened there. Just as the mystic words fortified the temple at the opening so they reinforce the initiation of the candidate at this point in the rite. 2. The first recitation begins with the Hierophant identifying the Light ‘KHABS’ the Guardian directs in reply ‘AM’ and the Assessor invokes its balanced extension ‘PEKHT’. The second recitation begins with the Guardian now commanding the Light, the Assessor harmonizes that command by justice and the Hierophant conjures that moving Light into the darkness where Mentu enforces its extension to manifest materially. 3. When the Hierophant is certain that the enlightenment is complete he returns the officers to their stations, tacitly, for the whole of the energy of the chief has been consumed, and his Light is entirely manifested in the darkness, i.e. the candidate. 4. The enlightenment that has been manifested then expresses itself in defining itself by the instructions that are given to the candidate by the Guardian, the signs, words and other tokens of the temple. The candidate’s movement to the eastward of the Altar implies that he is standing in the place of the unity of his Elements and so the Guardian is able to instruct his essence directly of the Light that has been extended into the candidate’s very centre.

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. 17

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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 Two- The Final Purifications and Consecrations 1. The Hierophant now bars the progress of the Novice declaring his ignorance and demanding the final purification and consecration of the candidate to the knowledge of the discipline of the Order. For this reason the Novice is conjured to step into the Light wherein the Hierophant will render his instruction, but only after the Novice has been properly prepared to receive it. 2. Then whilst in the place of the balance of the Light and the darkness the fourth and final Elemental consecration, that of Air and therefore of the Sphinx’s power ‘to Know’, takes place. With all of the Elements of his sphinx purified and consecrated, and with himself as a vessel of the Light, the Novice moves to the west of the Double Cubic Altar of the Universe to symbolize his technical ignorance, and his desire for enlightenment, and the Hierophant gives him the relevant instruction.

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. 18

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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 Six- The Mystic Circumambulation in the Pathway of Light 1. After the Novice has been admitted he is ceremonially paraded by the gates of the west and the east, via the quarters. The symbolism of this is twofold; firstly it is directly symbolic of the growth of the Light that has been enkindled in the Novice by his initiation. Secondly it exhibits the Novice’s power in the quarters over their Elements and presents him to the Kerubic Emblems, to show him the Paths that yet lay before him. 2. Beginning in the north-east the procession is led by the Guide, now as the Herald proclaiming the new Novice to the four winds. Following him is the Assessor to express the lawful completion of the rite. Next the Novice who is immediately succeeded by the Guardian who bears with him the symbol of the ordeals of the path that will be trodden by the Novice who has now been armed to deal with these tests and so he is followed by the officers of his new magickal powers, purification and consecration. Now when the Signs are given the Novice is a participant rather than the focal point in the ceremonies. 3. The circumambulation passes the Hierophant once and the Guardian assumes his station signifying that the ordeals are now determined. The Assessor passes the Hierophant twice indicating the fairness of the tests that are now set for the Novice and then the remaining officers pass three times to manifest these decisions materially. Finally the new Novice is left alone to stand before the Hierophant to be given his instructions in his submission to the discipline of the Order. 4. To end, the Hierophant directs the Novice to rejoin the darkness, sending him to resume his Great Works in the proper place, implying that the path and his place in the darkness upon it are his True Will. From this station the Novice will be involved in the final purifications and consecrations of the Temple of the Elements for this operation, and in this way the entirety of the method of the two types of magickal operations are revealed to him.

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Part Sixteen- The Final Purifications 1. The Hierophant now resumes his role of chief of the temple and directs the Priest of Water to purge it of any adverse influences that may have been attracted or which may have accompanied the candidate. 2. This done, the Hierophant calls into action the consecrations of the Priest of Fire, dedicating the temple anew to its pursuit of endowing candidates with their initiations.

Part Seventeen- The Final Consecrations Section One- The Address of the Guardian 1. Having successfully rededicated his temple the Hierophant instructs his officer Mentu to exhort the Novice to observe his obligation in order to aid the Neophyte in his own guardianship over the darkness. 2. This the Guardian does, warning against forgetting the solemn oath just sworn then reiterating the points of disciple that the oath demands. Finally the warrior god points out that the Novice is now properly armed for the assault upon the Path that he is now undertaking.

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.

Section Three- The Elemental Demonstration and the Mystic Repast 1. The Guide next proclaims the natures of the Elements and performs his rite of the mystic repast. In effect the Guardian of the Light instructs the Novice in the most base and recognizable forms of the Elements which then go on to be the material Eucharist of the Magickal Operation. The entire company of the temple consumes the bread and wine for their own spiritual sustenance. In this manner the ceremony of initiation of the new Neophyte is expressed as an act of the True Will of every participant, as a part of each of their individual Great Works. 2. To finish the rite of initiation the Hierophant via the Guide proclaims the Word of Law; “Do What Thou Wilt Shall Be The Whole Of The Law” thus revealing the most essential aspect of every arcanum of the Temple of the Elements to the new Novice, and then his ceremony is over.

Part Eighteen- The Closing of the Temple of the Elements Section One- Securing the Temple for the Closing 1. Having seen to the primary business of the temple the officers all attend to their duties and resume their stations to begin the ceremony of closing. 2. The Hierophant makes the knock to mark the start of the rite and to focus the powers of the Light before commanding the darkness to depart. Simultaneously with the knock the Guide moves deosil via the darkness which he faces when he reaches the east, the place of the newly arisen sun. 3. Raising the Lamp to infer the rise of that Light the Guide next calls upon the word of Ra Hoor Khuit to disperse the darkness entirely so that a ceremony of the Light can take place. 4. The Hierophant invokes the entire company of the temple to service in the rites of the closing symbolically delegating his authority and giving his license to depart thereby. The officers in their turn give their assent, the four knocks, that answer to infer the return of the 20

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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.

Section Two- The Reverse Circumambulation 1. The procession is again summoned by the Hierophant, this time in the south to indicate the Paths of Qooph and Tzaddai, for the dominance of Water’s purgative powers over the material universe. First the Guide leads the procession in the Path of the Decline of Light, that is widdershins from the south. The Assessor follows to assert the balance with the rite of opening and to lead the Novice who in turn is followed by the Guardian, the symbol of his obligation then by the Priests of Water and of Fire to represent the four Magick Powers of the Sphinx that have been awakened within him, and which will follow him back to the darkness without the temple. The Sentinel guards the rear as the procession enters again into the decline of the Light. 2. The procession moves widdershins to reverse the current in the temple and the officer all give the Sign of Horus upon passing the east to fortify their efforts by the authority of the Hierophant. All that is except the Guardian who defends the temple by making the Sign of Harpocrates and then taking his station on guard in the west. The Assessor next gives the Sign of Silence on his second pass of the east before retiring to the station between the Pillars of Hermes and of Solomon. This symbolizes the precedence of the Law of the Aeon over material considerations, but only when the Hall is secured by the discipline of the Guardian. The remaining officers and the Novice circumambulate a third time before making the Sign of Harpocrates and resuming their stations. The Novice is then commanded to attend his station in the darkness. 3. Having retired the Light the Hierophant next invokes the Lord of the Universe to oversee the temple until it is again pressed into service.

Section Three- The Closing 1. The Lord of the Universe is then vigorously invoked and the force is manifest in the Eucharist, the mystic repast, that is upon the Double Cubic Altar of the Universe. The Hierophant partakes of first the bread then the wine, handing each to the Guardian as he is done, who in turn takes his portion and hands it on in order of rank in the temple; Assessor, Priest of Water, Priest of Fire, Novice and finally the Guide (and thus tacitly to the Sentinel) who proclaims “It is ended!” upon draining the cup of wine and inverting it upon the Altar, symbolic of the entire force of the operation having been consumed. 2. The mystic words are now recited, beginning in the east with the Hierophant, answered by the Guardian from the darkness to assert the Light’s dominion therein, and then the Assessor equilibrates these two complimentary forces. The Guardian begins the second round, the Assessor answers to define the Paths of Samekh and Tau and the Hierophant commands the extension of the Light. The Assessor expresses the Law as Light, the Hierophant directs it and the Guardian reinforces its dominion in the darkness where it now fully extended (i.e. within the mortal beings of the officers and the candidate). 3. Finally the Hierophant disperses the officers with the blessing of fraternity and the assurance that the rite of initiation just performed was the expression of their own True Will. He ends by giving them the Word of Law- “Do What Thou Wilt Shall Be The Whole Of The Law”.

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The Theoretical Basis of the Arrangement of the Temple of the Elements Part One- The Alignment of the Temple in Relation to the Tree of Life (ohhj mg) 1. The Temple of the Elements faces towards v+h of Vuvh in the Sphere of Malkuth of Assiah; where v+h answer to Chokmah and Binah upon the Tree of Life (ohhj mg). 2. The Temple of the Elements incorporates only the lowest four Sephiroth: Malkuth, Yesod, Hod and Netzach, with the other Sephiroth being posited behind the veil in the east of the hall. 3. By this schema the temple is arranged upon the ohhj mg so that the Western Station of the Guardian marks the bottom of the V (Earth) quarter of Malkuth of Assiah (thus the Earth of Earth & etc.) 4. Each of the Pillars of Hermes and of Solomon has its base in Hod (black pillar) or Netzach (white pillar). The Station of the Assessor thus occupies the point of the intersection of the Paths of Samekh and Peh. 5. The Double Cubic Altar of the Universe is placed upon the easternmost point of Malkuth of Assiah, at the point where it conjuncts with the Path of Tau. 6. Likewise the Altar of Incense is placed upon the Path of Samekh at its junction with Tiphareth which is represented in the temple by the Station of the Hierophant, the essential Element of Spirit that is the ultimate source of the four Elemental forms. 7. At the point where Tau exits Yesod is the Station of Hadit the very centre of the temple. 8. The Priest of Water represents the Path of Resh that extends the influence of the Watery Hod into the World of Yetzirah. This station is mirrored by that of the Priest of Fire which represents the Path of Tzaddai bringing the Fire of Netzach from the other side of the Tree of Life. The Stations of the Maati represent the places then where the Path of Resh conjuncts with Hod and the Path of Tzaddai meets with Netzach. 9. Counter to this pair of stations are those of the Guide and the Sentinel representing the Paths of Qooph and Shin respectively. These two Paths represent the gateways to Malkuth from the Fiery and Watery Sephiroth above with the officers standing guard at the points where the Paths enter the tenth Sephirah. 10. The stations of the officers upon the dais represent the Paths that feed the lower Sephiroth. Thus the Past Hierophant symbolizes the Path of Nun, The Instructor the Path of Kaph, the Chancellor the Path of Ayin, and the Commander is the Path of Mem. These officers therefore also imply the Sephiroth behind these Paths as well as the grades of initiation that pertain to them. 11. The Invisible Eastern and Western Stations both represent the Path of Gimel, the Station of Nephthys being the Gimel of Yetzirah to the temple’s Malkuth, whereas the Station of Khonsu is Gimel of Assiah, the Path that connects the east with Kether. 12. The object of this alignment is to represent an accurate glyph of the Novice and his Universe and so the officers represent essential and universal principals outside of the magician himself. The natures of the functions of these offices is then dependant upon the god form of the station during the term of the current Aeon. 13. In this manner the ceremonies that are performed within the Temple of the Elements are connected to the operations of the Temple of the Gods of the Aeon symbolizing that these magickal operations are acts of True Will. 14. Note: the Kerubic Stations are all held to support the officers that relate to the Elemental duties and to partake of their correspondences within the ohhj mg, thus the eastern Kerubic station is an extension of the Station of the Hierophant, the southern station of the Priest of Fire, the western station of the Guardian and the northern Kerubic 22

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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. 23

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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.

Part Two: Addendum- The Invisible Stations 14. Upon a more essential level the Invisible Stations of the Temple of the Elements represent the basis upon which the Hierophant’s operations within the temple are put in motion. Of these eleven stations eight are held in perpetuity by specific god forms in the Temple of the Gods. These god forms represent their Elemental associations. The remaining three Invisible Stations represent the median line of the temple from the gate of the east to that of the west via the altars and between the pillars to mark the extremes of those cardinal directions and the centre of the temple exactly between them. 15. The first Invisible Station is that of the East. It represents Kether at the centre of the east behind the Air Kerub. This station represents the Path of Gimel as this is the only apprehensible emanation from the One, and the station is thus placed where the Path exits the Crown. For this reason the officer of this station represents the driving impetus of the temple. 16. Counter to this station is that of the Invisible West, the place of darkness that consumes the Light and is therefore antithetical to the operations of the Hierophant and so the very adversity over which the Guardian keeps watch. This station represents the Path of Gimel of Yetzirah that permeates the Malkuth of Assiah that has become the Kether of Yetzirah (i.e. Kether is in Malkuth and Malkuth is in Kether is a traditional rune of this quality of both ten and one). 17. Harmonizing these two complimentary offices and uniting the focus of all of the stations of the temple is the Invisible Central Station. This station represents the most essential force of the temple. It is the reflection of the unity of Kether mirrored in the Path of Tau ending in the new unity issuing from the ten (i.e. to the new One). 18. At the four quarters of the temple marking the directions of the winds are the Kerubic Stations of the Elements being all held in perpetuity by the god forms representative of the Elemental forces. In the east is the Station of Seshat the goddess of writing, south is Sekhmet the lioness goddess representing the searing power of Sol, west is Selkhet the scorpion goddess representing the purgative powers of Sol, and north is Apis the bull of Earth.

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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.

Section Two- The God Forms of the Temple of Osiris 1. The Aeon corresponding to the Sign of Pisces was that of Osiris. The Aeon of Osiris began after the abdication of Ra. 2. As Lord of the Aeon Osiris assumed the Station of the Hierophant to represent the central symbol of the old Aeon, redemption through sacrifice. As Ra had abdicated to his ‘Barque of Millions of Years’ Horus the Elder had served in his place as Past Hierophant to represent the father’s power of authority and dominion over the darkness and the chaos. 3. The three chiefs of the dais for the Aeon of Osiris were; Preamonstrator-Instructor: Isis who represents the nature of the sacrifice required for the redemption, the method of purity 25

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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.

Section Three- The God Forms of the Temple of Ra Hoor Khuit 1. The current Aeon corresponds to the Sign of Aquarius being the Aeon of Horus the Crowned and Conquering Child God. Horus is set upon the Throne of Ra after conquering the darkness of Set and redeeming his father Osiris who abdicates to his son to reign instead as the Lord of the Underworld. 2. As Lord of the Aeon Ra Hoor Khuit should sit upon the throne but it is the silent twin brother Hoor Paar Kraat who fills this role assuming the mask of the active brother only when he addresses the temple. Therefore Ra Hoor Khuit fills the office of the Past Hierophant instead of Osiris who has left the temple of the living in all but name. 3. The officers of the dais with the exception of the Chancellor who retains the god form of Thoth are all forms of the goddess Hathor. In the office of Instructor is the outward form of Hathor as ‘Love is the Law, Love under Will’. In the office of Commander she is Isis concealing therein the authority of her husband Osiris. Thus the power of command of Horus is represented as the magickal intuition of the drive to transcend one’s current state, to become more. 4. In the outer temple the chiefs are: the Guardian takes the god form of Mentu representing Ra Hoor Khuit’s dominion over the darkness wherein he conquered Set and established his father Osiris as Lord. The Assessor remains in the god form of Maat. 5. The Priests of Water and of Fire retain the god forms of the twin Maati although now as a true reflection of the twin child gods, whilst the Guide and the Sentinel retain the god forms of the Anubi, now the twin god forms to superintend the gateway between the world of Horus and the underworld of Osiris his father. The guardians of the gateway of darkness have become the custodians of the portal of the mysteries of the Light. 6. The three medial invisible stations of the outer temple are now filled, in the east by Khonsu, the god of the cycles of the moon to symbolize the driving force behind will as being the cycles of reincarnation and regeneration. Counterpoint in the west the god form 26

The Hermetic Order of the Prophets of Thelema

Neophyte Ceremony Notes

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 27

The Hermetic Order of the Prophets of Thelema

Neophyte Ceremony Notes

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.

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Ceremony of Self Initiation

The Ceremony of Self Initiation into the Grade of Neophyte of the Temple of the Morning Star Ankh af Na Khonsu 8° = 3▫ AOM111 7° = 4▫ HORVS 6° = 5▫ AanK 5° = 6▫ Published in Year XCIX of our Lord Ra Hoor Khuit

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The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

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

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The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

Part 3: The Preliminary Banishings The Opening of the Temple of the Neophyte 1 The Ritual Bath Let the student wash himself thoroughly and then say the banishing: “Asperges me Therion, Hysoppo et mundabor!” Let the student, upon entering the temple, anoint himself with the Holy Oil of Abramelin and say the affirmation: ’Accendat in nobis, Therion, Ignum sui amoris et flammem, aeternae caratatis’ 2 The Salt and Water Purification Let the Neophyte take the paten of salt from the North and circumambulate once Widdershins, ending in the centre facing east, place the salt upon the Altar and say ’Creature of Earth, In the name of the Lord of the Earth, Adonai Ha-Aretz mrt v hbst, I conjure you that there shall be banished from whatever place you are used every force of deceit, every power of adversity and evil, and every phantom of darkness. By the Double Word of Power ABRAHADABRA be pure!” Let the Neophyte take the cup of water from the West and circumambulate deosil, ending in the center facing East, place the water on the altar and say; “Creature of Water, in the name of the Lord of Water, ALHIM TzABOATh wtucm ohvkt, I conjure you that there shall be banished from whatever place you are used, every force of deceit, every power of adversity and evil, and every phantom of darkness. By the Double Word of Power ABRAHADABRA be pure!” Let the Neophyte put three pinches of salt into the Water of the cup saying the conjuration: “Sign of the Ox and the Eagle conjoined Powers of Earth and Water made one Wings of Spirit exalting form By all of the names and words already recited be pure!” Let the Neophyte sip the purified Lustral Water, feeling its purifying powers as he does so. Next let the Neophyte circumambulate once deosil, sprinkling the perimeter of the circle as he does so, saying the spell; “Hekas! Hekas! Este Bebeloi! I Banish the Shells unto their habitations! Bahalasti Ompehda! Be far from here all things profane!” The Lesser Banishing Ritual of the Pentagram The Qaballistic Cross Touching the forehead say Ateh (Unto Thee). Touching the breast say Malkuth (The Kingdom). Touching the right shoulder, say ve-Geburah (and the Power). Touching the left shoulder, say ve-Gedulah (and the Glory). Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen). The Inscription of the Pentagrams Turning to the East make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (ie. vibrate) I H V H. [Ye-ho-wah] Turning to the South, the same, but say A D N I. [Ad-on-I] Turning to the West, the same, but say A H I H. [Eh-he-yay] Turning to the North, the same, but say A G L A. [Ah-gla] The Invocation of the Archangels Extending the arms in the form of a Cross say: Before me Raphael; Behind me Gabriel; 3

The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

On my right hand Michael. On my left hand Auriel; For about me flames the Pentagram, And in the Column stands the six-rayed Star. The Qaballistic Cross Touching the forehead say Ateh (Unto Thee). Touching the breast say Malkuth (The Kingdom). Touching the right shoulder, say ve-Geburah (and the Power). Touching the left shoulder, say ve-Gedulah (and the Glory). Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen). The invoking pentagram of Earth is drawn from the topmost point downwards to the bottom left point and so on through all five points, the banishing Pentagram is reversed from the Earth point upwards. Part 4: The Preliminary Invocations Section 1: The Mystic Circumambulation 1. Let the candidate stand in the East, face the West and say; “Let the Mystic Circumambulation take place along the Path of the Hidden Light.” 2. Let the candidate circumambulate once deosil, ending in the East and saying; “The Mystic Circumambulation in the Path of the Hidden Light is accomplished.” “Let us Adore the Lord of the Universe!” Section2: The Adorations of the Lord of the Universe 1. “I Adore the Lord of the Universe I Adore the Holy One Whom nature has not formed I Adore the Infinite and Omnipotent One! The Holy Lord of the Light and of the Darkness!” Section 3: The Declaration of the Opening of the Temple of the Neophytes 1. Let the candidate raise the Magick Wand if he has one, in his right hand and say; “By the Name of the Lord of the Universe, Whose works are Silently accomplished, and Whom only Silence can express- I declare that Ra Hoor Khuit has taken His seat in the East and His enemies are but as Shadows that flee away from the Light of the Sun.” 2. Let the candidate make a knock with the right fist upon the Altar to emphasise each word of the following; “Khabs am Pekht Konx om Pax Light in Extension” Section 4 The Introduction of the Candidate for Initiation into the Grade of Neophyte 1° = 10▫ of the Order of the Morning Star. 1. Let the candidate move deosil to the North-west point of the Magick Circle where the Cloak of the Neophyte and the Magick Girdle await him, before saying; “I, (name)…; present myself here in the Temple of the Neophytes before the invoked Lords of the Universe, as a candidate for Initiation into the Mysteries of the Magick of the Pathway of Light.” 2. Let the candidate step outside of the Magick Circle and attire himself in the robes of the Neophyte, ensuring that the hood covers his head entirely. Let the candidate also bind himself about the waist with the Magick Girdle before approaching the Magick Circle and saying; “I seek admission into the Temple of the Neophytes, but unpurified and unconsecrated I may not enter therein.” 3. Let the candidate take the Lustral Waters and make a cross upon his forehead saying; “I purify with Water.” Let the candidate take the vial of Holy Oil if he has it, or else let him take the incense and make three crosses over his breast saying; “I consecrate with Fire.” 4

The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

4. Let the candidate step into the Magick Circle saying; “Purified and consecrated I may now enter the Temple of the Neophytes!” Part 5: The Oath of the Obligation of the Neophyte to the Order of the Silver Star Section 1: The identification of the candidate and the announcement of the Magick Name 1. “Child, am I of a Dying World, born of mortal woman, arisen and entered into the Darkness in search of the Light, The Night has blinded me with Her Darkness, The Day has obscured the Truth from me in the Darkness of its Shadows, My flesh is weak and my limbs are weary from the ordeals of my search for the Path. 2. “My Soul has wandered long in the Darkness and has sought the Light of the Truth, and as that Light is to be found in this Temple of the Neophytes henceforth I shall pursue my search from here, and so I shall be I known as …(motto)… herein. Section 2: The Obligations of the Neophyte of the Order of the Morning Star 1. Let the Neophyte now kneel before the Altar and recite his solemn obligation to the Order of the Morning Star, saying “I swear before the Lord of Silence and before the Lord of the Universe Whom only Silence can express, that I shall not break my Silence of the Order and its teachings, nor will I profane the practices taught therein. I shall reverence equally all religions, and I shall seek the Light that is hidden in each one of them. I shall uphold the Laws that bind all of the Frater and the Sorors of the Order of the Morning Star. I shall persevere to the utmost of my abilities in the study of the Divine Science. By this Holy Book upon the Altar I swear to observe all of these conditions without qualification, under penalty of the direful judgement of the Lord Ra Hoor Khuit.” Section 3: The penalty for breaking the obligations is recited 1. “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.” 2. Let the candidate now bow his head and say; “I bow my neck to the sword of Horus the Initiator for His vengeance or reward.” “I swear by my Eternal and Secret Self, and the Father of that Self Whose works are accomplished in Silence and Whom only Silence can express.” Section 4: The Mystic Circumambulation in the Pathway of Light 1. Let the Neophyte move to the North of the Temple, face the centre and say; “A child born of mortal woman, I stand in the place of Darkness and Ignorance.” 2. Let the Neophyte turn to face the East and say; “My Eternal and Secret Self spoke to me saying- ‘Let us enter the Path of Darkness peradventure therein we may seek for the Light. I am an Eternal being in an Abyss of mortal Darkness, from an Abyss of immortal Darkness I came forth before my birth, from the Silence of the Dissolution.” “Let us make the Mystic Circumambulation in the Path of the Knowledge of the Light that we seek, with the Lamp of the Sacred Messenger to guide aright our steps.” 3. Let the Neophyte circumambulate one and one half times around the Temple, thus ending in the South. Let the Neophyte take up the Magick Lamp in his left hand and say; “A child of Earth, once purified, and once consecrated I may not approach the Gate of the West!” 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 his breast saying; “I consecrate with Fire!” 5

The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

“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.” 6

The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

Section 4: Invocation to Adonai Ha-Aretz 1. Let the Neophyte continue the Orison; “I 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.” 2. “I invoke Hoor Paar Kraat, Child God of Silence and of Initiation; Send forth Your Divine Angel, Who is set to guard me in my Great Work and grant Your True and Potent Power to this Rite of Initiation.” Part 7: The Consecration of the Neophyte 1. Let the Neophyte stand between the Pillars of Hermes and of Solomon before saying; “A child of mortal woman, I am the inheritor of a World of the Dying, thus I seek the Living Beauty. “I have wandered in the Darkness and the Wild places of the Earth in my search for the Gentle Light. Long have I dwelt in that Darkness! 2. Now let the Neophyte throw back the hood of his cloak and reveal himself to the Light, saying; “I have quit the Night to seek the Day!” 3. Let the Neophyte invoke the Light, saying “Khabs am Pekht Konx om Pax Light in Extension” 4. 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 his breast saying; “I consecrate with Fire” 5. Let the Neophyte make the Sign of the Enterer on the Threshold whilst reciting the Secret Word of the Temple of the Neophytes; “HAAR PAAR KRAAT” Next, let the Neophyte answer the Sign of Horus by the Sign of Silence or of Harpocrates. Part 8: Conferment of the Grade of Neophyte 1°=10▫ in the Order of the Morning Star 1. Let the Neophyte now recite the symbolic meaning of the Temple Arrangements and his movements therein: “I pass by the Pillars of Hermes and of Solomon that are the Gateway of Occult Knowledge and the entryway of the Light into the Temple of the Elements. These Pillars, one white and the other black, represent the polarity of material extistence, between the Darkness and the Light, between the East and the West, and thus they mark the Middle Path to the Double Cubic Altar of the Universe. This Altar is the symbol of the material aspects of the Great Work, a doubled cube to represent the maxim of Hermes Trismegistus that ‘As it is above, so it is below’. I have sworn my solemn pledge of obedience to the Order of the Morning Star at this Altar to the end that I make my impression upon the material universe thereby. In the East, the Lord Hoor sits upon the Throne of the Hierophant and shows His Light in the Temple by His illumination of the Pathway via the Gate of Darkness in the West, where the Great One of the Paths of the Shades allowed my passage into the Light that dawns in the Gate of the East. My initiator has shown me the Wisdom of the Middle Path, and I received my final Elemental purification and consecration in the Station of the Reconciler between the Powers of the East and of the West so that I may exact my Will upon all planes soever.”

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The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

Part 9: The Final Purifications 1. Let the Neophyte circumambulate once deosil from the East with the Lustral Waters of the Cup, sprinkling thrice at each of the quarters, before returning to the East and saying: “I purify with Water” 2. Let the Neophyte take up the incense and beginning at the East, circumambulate once deosil, pausing to make three crosses towards each quarter, before returning to the East and saying: “I consecrate with Fire”. Part 10: The Final Consecrations Section 1: Interpretation and recitation of the ceremonial forms employed in the rite Let the Neophyte stand in the East, face the centre and recite the symbolic meanings of the forms used in the ceremony; “I attired myself in the Cloak of the Neophyte as a symbol of the darkness and ignorance that shrouds the candidate’s life. The triple cord of the Magick Girdle represents the threefold binding of mortal existence. The Lamp of the Kerux that showed the Path of Initiation in the Temple of the Neophyte represents the Light of the Great Work. The Sword of the Hierius which challenges the candidate at the Gates of the West and of the East represents the Ordeals of the Path of Initiation which are set by Horus, and the vengeance that Ra Hoor Khuit will surely exact for deviating from the sworn obligations of the Oath of the Neophyte just taken. The Double Cubic Altar is set with four emblems of the sensible qualities of the Elements. The aroma of the rose represents the all pervasive Air, the heat and light of the lamp represent the forces of Fire, the cool wetness of the wine represents Water and the nourishment of the bread represents the sustaining quality of Earth. The conjuration- Khabs am Pekht and their equivalent Konx om Pax, mean Light rushing out in one ray, and represent the sudden influx of the Light of enlightenment.” Section 2: The Statement of the successful attainment to the Grade of Neophyte in the Order of the Morning Star 1. Let the Neophyte now face towards the East and announce: “By all of the Divine Names invoked and by all of the rites rehearsed I declare that I have entered into the Grade of Neophyte in the Temple of the Morning Star, and that from this moment forward shall be known by the Magick Name of ..(Name).., amongst the Fraters and Sorors of the Order of the Silver Star.” Section 3: Statement of the conditions for the advancement to the Grade of Chela 1°=10▫ of the Order of the Morning Star. Let the Neophyte announce: “Before I will attempt advancement from the Grade of Neophyte to Chela I oblige myself to meet these certain conditions, 1. That I shall Keep Silence in regard to the Order and its teachings, as well as any Magickal Operations that I perform whilst a Neophyte. 2. That I shall show reverence to all religions wherein may be found even a ray of the light that I have come to seek in this Temple of the Neophytes. 3. That I shall maintain the equilibrium between Severity and Mercy proper to my advancement in the Arts of Ceremonial Magick. Unbalanced Severity is tyranny Unbalanced Mercy is weakness 4. That I shall serve only the Light of Godhead and not debase these High Magick Arts for the profane or in the idolatry of daemonic forces. 5. That I shall meet all of the study requirement that are set by my Master before I attempt to advance to the Grade of Chela. 3. That I shall not forget my Oath of Obligation to the Order of the Silver Star or to the Temple of the Neophytes under sufferance of the wrath of Ra Hoor Khuit- The Lord of 8

The Hermetic Order of the Prophets of Thelema

Ceremony of Self Initiation

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.” Part 11: The Initiation 1. The reverse Circumambulations Let the Neophyte now circumambulate once widdershins ending in the East 2. Declare the Temple of the Elements to be closed. Let the Neophyte now address the Temple; “I…(motto)… declare that the Temple of the Neophytes is now closed. May any spiritual forces attracted to the Light of this ceremony now return in peace to their places, and may there be peace between us now and for evermore. Do What Thou Wilt Shall be the Whole of the Law ABRAHADABRA So Mote It Be!” 3. Fin

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The Hermetic Order of the Prophets of Thelema

Novice Examination

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. ONLY A PERFECT SCORE OF 100% WILL BE CONSIDERED AS A PASS.

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The Hermetic Order of the Prophets of Thelema