3. Empress = The wisdom of understanding, the union of the powers of origination and production; the sphere of the zodiac acting through Venus upon Saturn.
4. Emperor = The wisdom of sovereignty and beauty, and the originator of them; the sphere of the zodiac acting through Aries upon the sun and initiating spring.
5. Hierophant = The wisdom and fountain of y; the sphere of the zodiac acting through Taurus upon Jupiter.
6. The Lovers = The understanding of beauty and production of beauty and sovereignty. Saturn acting through Gemini upon Sol.
7. Chariot = Understanding acting upon severity. Saturn acting through Cancer upon Mars.
8. Strength = Fortitude. y tempering severity. The glory of strength. Jupiter acting through Leo upon Mars.
9. Hermit = The y of beauty, the magnificence of sovereignty, Jupiter acting through Virgo upon Sol.
10. Wheel of Fortune = The y and magnificence of victory. Jupiter acting through Jupiter directly upon Venus.
11. Justice = The severity of beauty and sovereignty. Mars acting through Libra upon Sol.
12. The Hanged Man = The severity of splendour. Execution of judgment. Mars acting through water upon ury.
13. Death = The sovereignty and result of victory. Sol acting through Scorpio upon Venus, or Osiris under the destroying power of Typhon afflicting Isis.
14. Temperance = The beauty of a firm basis. The sovereignty of fundamental power. Sol acting through Sagittarius upon Luna.
15. The Devil = The sovereignty and beauty of material (and therefore false) splendour. Sol acting through Capricorn upon ury.
16. The Tower = The victory over splendour. Venus acting through Mars upon ury. Avenging force.
17. Star = The victory of fundamental strength. Venus acting through Aquarius upon Luna. Hope.
18. Moon = The victory of the material. Venus acting through Pisces upon the cosmic elements, deceptive effect of the apparent power of material forces.
19. Sun = The splendour of fundamental strength.9ury acting through the sun upon the moon.
20. Judgment = The splendour of the material world. ury acting through fire upon the cosmic elements.
21. Universe = The foundation of the cosmic elements and of the material world. Luna acting through Saturn upon the elements.
The Garden of Eden Before the Fall
This diagram is described in the Practicus Ritual. It shows in a glyph the teaching proper to the Practicus on entering the Sephirah Hod which he has reached by the Paths of Shin and Resh from Malkuth and Yesod respectively.
At the summit are the three supernal Sephiroth summed up into one—Aima Elohim, the Mother Supernal—the woman of the Apocalypse 10 (Chap. 12) clothed with the sun, the moon under her feet, and on her head the crown of twelve stars.
It is written “So the name Jehovah is joined to the name Elohim, for Jehovah planted a garden eastward in Eden.” 11
From the three supernals follow the other Sephiroth of the Tree of Life. Below the Tree, proceeding from Malkuth, is the Tree of Knowledge of Good and of Evil which is between the Tree of Life and the world of Assiah or shells, represented by the coiled up dragon with seven heads and ten horns—being the seven infernal palaces and the ten averse Sephiroth.12
The River Naher flows forth from the supernal Eden and in Daath it is divided into four heads:
Pison: Fire—flowing to Geburah where there is gold.
Gihon: Water—the waters of y, flowing into Chesed.
Hiddikel: Air—flowing into Tiphareth.
Phrath (Euphrates): Earth—flowing into Malkuth.
It is written: “In Daath the depths are broken up and the clouds drop down dew.” 13
The word Naher has the meaning “perennial stream”—“never failing waters” as opposed to other words meaning torrent or brook.
The river going out of Eden is the river of the Apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the Tree of Life, bearing all manner of fruit.14
Thus the rivers form a cross and on it the great Adam, the son who is to rule the nations, was extended from Tiphareth and his arms stretch out to Geburah and Gedulah, and in Malkuth is Eve, supporting with her hands the two pillars.
On the General Guidance and Purification of the Soul
Learn first, O Practicus of our ancient Order, that true equilibrium is the basis of the soul. If thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature?
Know then that as man is born into this world amidst the darkness of nature and the strife of contending forces, so must his first endeavour be to seek the light through their reconciliation. Thus, thou who hast trial and trouble of this life, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light divine.
How should it be otherwise, O man, whose life is but a day in eternity, a drop in the ocean of time? How, if thy trials were not many, couldst thou purge thy soul from the dross of earth?
Is it but now that the higher life is beset with dangers and difficulties; hath it not been ever thus with the sages and hierophants of the past? They have been persecuted and reviled, they have been tormented of men, yet through this has their glory increased. Rejoice, therefore, O initiate, for the greater thy trial, the brighter thy triumph. When men shall revile thee and speak against thee falsely, hath not the Master said “Blessed art thou.” 15 Yet, O Practicus, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. He who knows little, thinketh he knows much; but he who knoweth much hath learned his own ignorance. Seest thou a man wise in his own conceit? There is more hope of a fool than of him.
Be not hasty to condemn another’s sin. How knowest thou that in their place thou couldst have resisted the temptation? And even were it so, why shouldst thou despise one who is weaker than thyself? Be thou well sure of this, that in slander and self-righteousness is sin. Pardon therefore the sinner, but encourage not the sin. The Master condemned not the adulterous woman, but neither did he encourage her to commit the sin.16
Thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast, for it is by flattering thy weakness that the evil one will gain power over thee. Humble thyself before thy God, yet fear neither man nor spirit. Fear is failure and the forerunner of failure; and courage is the beginning of virtue. Therefore fear not the spirits, but be firm and courteous with them, for thou hast no right either to despise or to revile them, and this too may lead thee into sin. Command and banish the evil ones. Curse them by the great names of God, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error.
A man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind. His actions affect not himself only, but also those with whom he is brought into contact, either for good or for evil.
Neither worship nor neglect the physical body, which is thy temporary connection with the outer and material world. Therefore let thy mental equilibrium be above disturbances by material events. Restrain the animal passions and nourish the higher aspirations; the emotions are purified by suffering.
Do good unto others for God’s sake, not for reward, not for gratitude from them, not for sympathy. If thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. Remember that unbalanced force is evil, that unbalanced severity is but cruelty and oppression, but that also unbalanced y is but weakness which would allow and abet evil.
True prayer is as much action as word; it is will. The gods will not do for man what his higher powers can do for himself if he cultivates will and wisdom. Remember that this Earth is but an atom in the universe, and thou thyself but an atom thereon. And that even couldst thou become the god of this Earth whereon thou crawlest and grovellest, thou wouldst even then be but an atom and one among many. Nevertheless, have the greatest self-respect, and to that end sin not against thy
self. The sin which is unpardonable is knowingly and willfully to reject spiritual truth, but every sin and act leaveth its effect.
To obtain magical power, learn to control thought. Admit only true ideas which are in harmony with the end desired, and not every stray and contradictory idea that presents itself. Fixed thought is a means to an end; therefore pay attention to the power of silent thought and meditation. The material act is but the outward expression of the thought, and therefore it hath been said that “the thought of foolishness is sin.” 17 Thought therefore is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? Therefore, as has been already said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that cross from whose centre the creative word issued in the birth of the dawning universe.
As it was said unto thee in the grade of Theoricus: “Be thou therefore prompt and active as the sylphs, but avoid frivolity and caprice. Be energetic and strong like the salamanders, but avoid irritability and ferocity. Be flexible and attentive to images like the undines, but avoid idleness and changeability. Be laborious and patient like the gnomes, but avoid grossness and avarice.” So shalt thou gradually develop the powers of thy soul and fit thyself to command the spirits of the elements.
For wert thou to summon the gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. Wouldst thou abuse the pure creatures of God’s creation to fill thy coffers and to satisfy thy lust for gold? Wouldst thou defile the spirits of driving fire to serve thy wrath and hatred? Wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? Wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice?
Know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee.
In true religion there is no sect. Therefore take heed that thou blaspheme not the name by which another knoweth his god for if thou doest this thing in Jupiter, thou wilt blaspheme YHVH; and in Osiris Yeheshuah.
“Ask of God and ye shall have,
Seek and ye shall find.
Knock, and it shall be opened unto you.” 18
[contents]
8. Note by JMG: Frater S.R.M.D. (‘S Rioghal mo Dhream) was Samuel Liddel Mathers.
9. Note by JMG: In earlier editions this was given, incorrectly, as “the splendour of the material world,” a title that properly belongs to the following trump.
10. Note by JMG: That is, the Book of Revelations, ch. 12.
11. Note by JMG: A reference to Genesis 2:8. The name used for God in the first chapter of Genesis is Elohim; in the second chapter, this changes to YHVH Elohim.
12. Note by Regardie: These are described in the text of the rituals but are not read to the candidate at his grade. When studying this diagram, these descriptions should be looked up, but they are not required for the exam.
13. Note by JMG: Proverbs 3:20.
14. Note by JMG: Revelations 22:1–2.
15. Note by JMG: A reference to a saying of Jesus; see Matthew 5:11.
16. Note by JMG: Another reference to a saying of Jesus; see John 8:11.
17. Note by JMG: Proverbs 24:9.
18. Note by JMG: Another saying of Jesus, from Matthew 7:7 and Luke 11:9.
PHILOSOPHUS GRADE PAPERS
Fifth Knowledge Lecture
Azoth is a word formed from the initial and final letters of the Greek, Latin, and Hebrew alphabets thus: A and Z, Aleph and Tau, Alpha and Omega. It is used with various meanings by different writers but generally signifies “essence.”
The following names occur in Qabalistic writings:
Ain—the Negative
(Nothing—Not)
Ain Soph
(Limitless)
Ain Soph Aur
(The Limitless Light)
These are the Veils of the Negative Existence depending from Kether.
Arik Anpin —Macroprosopus or the Vast Countenance is a title of Kether, and another of its titles is the Ancient of Days, Aatik Yomin
Kether or the Vast Countenance emanates first as Abba, the supernal father, and Aima, the supernal mother.
Abba the supernal father is referred to Yod of Tetragrammaton, and Aima the supernal mother is referred to Heh. Elohim is a name given to these two persons united.
As Elohim they become the parents of the son, Zauir Anpin , also called Microprosopus or the Lesser Countenance.
Abba is referred to Yod and the Sephira Chokmah. Aima is referred to Heh and the Sephirah Binah. Zauir Anpin is referred to the six Sephiroth—Chesed, Geburah, Tiphareth, Netzach, Hod, and Yesod, and of these especially to Tiphareth.
Malkah the Queen and Kallah the Bride are titles of Malkuth considered as the spouse of Zauir Anpin, the Microprosopus. The letters of the Name YHVH contain these meanings, thus: Yod is referred to Abba. Heh to Aima. Vau to Zauir Anpin. Heh (final) to Malkah.
These letters are also referred to the four worlds and the four suits of the tarot thus:
Yod
Atziluth
Wands
Heh
Briah
Cups
Vau
Yetzirah
Swords
Heh (f)
Assiah
Pentacles
Tetragrammaton on the Tree
In each of the four worlds are the ten Sephiroth of that world, and each Sephirah has its own ten Sephiroth, making 400 Sephiroth in all—the number of the letter Tau, the cross, the universe, the completion of all things.
The tarot is thus referred to the Tree of Life:
The four aces are placed on the throne of Kether—the remaining small cards of the suit desired on the respective Sephiroth, two on Chokmah, three on Binah, etc. The twenty-two trumps are then arranged on the Paths between them, according to the letters to which they correspond.
The king and queen of the suit are placed beside Chokmah and Binah respectively; the knight and knave by Tiphareth and Malkuth.
The tarot trumps thus receive the equilibrium of the Sephiroth they connect.
The admission badges used in the grade of Philosophus are as follows:
Calvary Cross of Twelve Squares
The Calvary Cross of twelve squares, admitting to the Path of Qoph, the twenty-ninth Path, refers to the zodiac and to the eternal river of Eden divided into four heads:
Naher, the River
1. Hiddikel
2. Pison
3. Gihon
4. Phrath
Pyramid of the Four Elements
The pyramid of the four elements admits to the Path of Tzaddi, the twenty-eighth Path.
On the sides are the Hebrew names of the elements. On the apex is the word Eth—Essence—and on the base the word Olam meaning “World.”
Calvary Cross of Ten Squares
The Calvary Cross of ten squares admits to the Path of Peh, Mars—the twenty-seventh Path. The ten squares are referred to the ten Sephiroth in balanced disposition. It is also the opened out form of the double cube of the Altar of Incense.
Hegemon’s Badge
The cross of the Hegemon’s badge admits to the Grade of Philosophus. This cross embraces Tiphareth, Netzach, Hod, and Yesod, and rests upon Malkuth. The Calvary Cross of six squares also refers to the six Sephiroth of Microprosopus and is the opened out form of the cube.
Venus on the Tree of Life
The symbol of Venus on the Tree of Life embraces the whole ten Sephiroth. It is a fitting emblem of the Isis of nature. As it contains all the Sephiroth its circle should be made larger than that of Mercury.
Names especially connected with the four elements:
Earth:
Hebrew Name
Aretz or Ophir
Great Name
Adonai ha-Aretz
Cardinal Point
North. Tzaphon
Archangel
Auriel
&nb
sp; Angel
Phorlakh
Ruler
Kerub
King
Ghob
Elementals
Gnomes
Air:
Hebrew Name
Ruach
Great Name
Shaddai El Chai
Cardinal Point
East. Mizrach
Archangel
Raphael
Angel
Chassan
Ruler
Ariel
King
Paralda
Elementals
Sylphs
Water:
Hebrew Name
Maim
Great Name
Elohim Tzabaoth
Cardinal Point
West. Maarab
Archangel
Gabriel
Angel
Taliahad
Ruler
Tharsis
King
Nichsa
The Golden Dawn Page 14