Let him realize the saying of the Master: “Whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it.” 23
“Except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit.” 24
Let him endeavour to realize his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another.
Let him carefully abstain from talking of himself, his feelings, or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind.
Let him contemplate the sun as thinly veiled in clouds.
[contents]
21. Note by JMG: Firth is better known by her occult pen name Dion Fortune. Trained as a lay Freudian therapist, she wrote several books on psychology under her legal name.
22. Note by Regardie: The reader or student who is interested particularly in this subject of the sphere of senion, or aura as it is called, would be well advised to study very carefully the Order tarot teaching. There is much in that set of documents which concerns the application of the ideology of the Qabalistic Tree of Life to a sphere. In that case the pillar arrangement becomes slightly altered or extended so as to produce four pillars about an invisible axis, the Middle Pillar. There is also much profound wisdom in the very skeletal attributions of the five divisions of the tarot pack to the surface or parts of the solid sphere. The aces to the north pole, and the thirty-six decanate cards to the south pole up to the ecliptic, while in between range the princess cards which are the thrones of the aces, the other court cards, and the trumps. The studied application of this intricate scheme to the extended arrangement of the Tree of Life, and thence to the human personality and sphere in all its branches will yield a wealth of significant material.
I have also elaborated this scheme in two books. In The Art of True Healing I have dealt with the aura and the Middle Pillar solely from the therapeutic point of view. My other book, The Middle Pillar, considers the technique from a considerably wider view. Moreover it attempts to associate the results of training with the terminology of analytical psychology.
23. Note by JMG: Matthew 16:25.
24. Note by JMG: John 12:24.
ADEPTUS MINOR GRADE PAPERS
Concerning the Tree of Life
This is the Book of the Path of the Chameleon—the knowledge of the colours of the forces which lie beyond the physical universe. Study thou well that saying of Hermes “that which is below is like that which is above,” for if that which is below is conformed according to the law of the Concealed One—great is His name—be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true.
Recall what was said unto thee in the ritual of the Paths of the Portal of the Vault of the Adepti. “Therefore, by the straight and narrow path of Samekh, let the Philosophus advance like the arrow from the bow of Qesheth.” Now Qesheth the bow is the rainbow of promise stretched above the earth, whose name is formed from the letters of the Paths leading from Malkuth. If then it be by the Path of Samekh that the Philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of Death and the Devil, he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. But the bow is of brilliant and perfect colour, whose analysis and synthesis yield others of the same scale, and hence is this book entitled The Book of the Path of the Chameleon—that path, namely, which ascendeth alone through the force of Qesheth the bow.
And if thy knowledge and application of the outer knowledge, which thou hast already learned, be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto thy hurt? Therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out, and compare, and to the end, see that thou think but little of thyself—for only he that humbleth himself shall be exalted. Magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the Vast and Concealed One.
This is the explanation of the first diagram of the Paths—the Sephiroth being in the feminine scale and the Paths in the masculine or King scale. It is the key of the forces which lie in Qesheth the bow. Treasure it in thy heart and mark it well, seeing that therein is the key of nature. Meditate on it and reveal it not unto the profane, for many and great are its mysteries.
NOTE: There are four scales of colour which correspond to the four worlds. They are:
The King scale
Atziluth
Wands
Yod
Fire
The Queen scale
Briah
Cups
Heh
Water
The Prince scale
Yetzirah
Swords
Vau
Air
The Princess scale
Assiah
Pentacles
Heh
Earth
The colours differ according to the world or aspect of the great name they represent:
Thus Samekh in:
The King scale is
Deep Blue
The Queen scale is
Yellow
The Prince scale is
Green
The Princess scale is
Grey Blue
Tiphareth in:
The King scale is
Rose
The Queen scale is
Gold
The Prince scale is
Pink
The Princess scale is
Tawny Yellow
The Tree of Life for the use of an Adeptus Minor is compounded of the first two scales. The Sephiroth are in the feminine, passive, or Queen scale. The Paths are in the masculine, active, or King scale. It thus represents the forces of Atziluth in the Paths uniting the Sephiroth as reflected in the Briatic world, one of the possible arrangements of the powers inherent in Yod He of the Great Name.
First are the feminine colours of the Sephiroth, the Queen’s scale. In Kether is the divine white brilliance, the scintillation and coruscation of the divine glory—that light which lighteth the universe—that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. And the sphere of its operation is called Rashith ha-Gilgalim—the beginning of whirling (or whirls, or whorls), the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. And Eheieh is the name of the divine essence in Kether; and its archangel is the prince of countenances—Metatron or Metraton, he who bringeth others before the face of God. And the name of its order of angels is called Chaioth ha-Qadesh, the holy living creatures, which are also called the order of Seraphim.25
In Chokmah is a cloudlike grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. And the sphere of its influence is in Mazloth, the starry heaven, wherein it disposeth the forms of things. And Yah is the divine ideal wisdom, and its archangel is Ratziel, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is Auphanim, the wheels or the whirling forces which are also called the order of Kerubim.
In Binah is a thick darkness which yet veileth the divine glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. There is the supernal triad completed. And the sphere of its operation is Shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. And Jehovah Elohim is the perfection of creation and the life of the world to come. And its archangel is Tzaphqiel, the p
rince of the spiritual strife against evil, and the name of the order of angels is Aralim, the strong and mighty ones who are also called the Order of Thrones. The angel Jophiel is also referred unto Binah.
In Chokmah is the radix of blue and thence is there a blue colour pure and primitive and glistening with a spiritual light which is reflected unto Chesed. And the sphere of its operation is called Tzedek or justice, and it fashioneth the images of material things, bestowing peace and y; and it ruleth the sphere of the action of the planet Jupiter. And Al is the title of a god strong and mighty, ruling in glory, magnificence, and grace. And the archangel of Chesed is Tzadkiel, the prince of y and beneficence, and the name of the order of angels is Chashmalim, brilliant ones, who are also called the Order of Dominions or Dominations. The Sephira Chesed is also called Gedulah or magnificence and glory.
In Binah is the radix of red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto Geburah. The sphere of its operation is called Madim or violent rushing force, and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging God. And it ruleth the sphere of action of the planet Mars. And Elohim Gibor is the Elohim, mighty and terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. And its archangel is Kamael the prince of strength and courage, and the name of the order of angels is Seraphim, the flaming ones, who are also called the Order of Powers. The Sephira Geburah is also called Pachad, terror and fear.
In Kether is the radix of a golden glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto Tiphareth. Thus is the first reflected triad completed. And the sphere of its operation is that of Shemesh, the solar light, and bestoweth life, light, and brilliancy in metallic matter, and it ruleth the sphere of action of the sun. And Yhvh Eloah va-Daath is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is Raphael, the prince of brightness, beauty, and life. And the name of the order of angels is Melechim or Malakim, that is kings or angelic kings, who are also called the Order of Virtues, Angels, and Rulers. The angels Peniel and Pelial are also referred unto this Sephira. It especially rules the mineral world.
The beams of Chesed and of Tiphareth meet in Netzach and thence in Netzach arises a green, pure, brilliant, liquid, and gleaming like an emerald. And the sphere of its operations is that of Nogah or external splendour, producing zeal, love, harmony, and it ruleth the sphere of action of the planet Venus and the nature of the vegetable world. And Jehovah Tzabaoth is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and eternity. And its archangel Hanial is the prince of love and harmony, and the name of the Order of Angels is Elohim or gods who are also called the Order of Principalities. The angel Cerviel is also referred unto this Sephira.
The beams of Geburah and Tiphareth meet in Hod and thence arises in Hod a brilliant pure and flashing orange tawny. And the sphere of its operation is that of Kokab, the stellar light, bestowing elegance, swiftness, and scientific knowledge and art, and constancy of speech, and it ruleth the sphere of the action of the planet Mercury. And Elohim Tzabaoth is also a god of hosts and of armies, of y and of agreement, of praise and honour, ruling the universe in wisdom and harmony. And its archangel is Michael, the prince of splendour and of wisdom, and the name of the Order of Angels is Beni Elohim, or sons of the gods, who are also called the Order of Archangels.
The beams of Chesed and Geburah meet in Yesod and thence ariseth in Yesod a brilliant deep violet-purple or puce, and thus is the third triad completed. And the sphere of its operation is that of Levanah, the lunar beam, bestowing change, increase, and decrease upon created things and it ruleth the sphere of action of the moon and the nature of mankind. And Shaddai is a god who sheddeth benefits, omnipotent and isfying, and Al Chai is the god of life, the Living One. Its archangel is Gabriel the prince of change and alteration. And the name of the Order of Angels is Kerubim or Kerubic ones who are also called the Order of Angels.
And from the rays of this triad there appear three colours in Malkuth together with a fourth which is their synthesis. Thus from the orange tawny of Hod and the green nature of Netzach, there goeth forth a certain greenish “citrine” colour, yet pure and translucent withal. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown, “russet” yet gleaming with a hidden fire. And from the green of Netzach and the puce of Yesod there goeth forth a certain other darkening green “olive” yet rich and glowing withal. And the synthesis of all these is a blackness which bordereth upon the Qlippoth.
Thus are the colours of the Sephiroth completed in their feminine or rainbow scale. Moreover, though the Tree of Life operates through all the ten Sephiroth, yet it is referred in a special manner to Tiphareth. Also, though the branches of the Tree of Knowledge of Good and of Evil stretch into the seven lower Sephiroth and downwards into the kingdom of shells, yet it is referred especially unto Malkuth. Similarly with Netzach and Hod, the right and left columns of the Sephiroth are referred respectively thereto.
In Malkuth, Adonai ha-Aretz is God, the lord and king, ruling over the kingdom and empire which is the visible universe. And Cholem Yesodoth, the breaker of foundations (or Olam Yesodoth—the world of the elements) is the name of the sphere of operation of Malkuth which is called the sphere of the elements from which all things are formed, and its archangels are three: Metatron, the prince of countenances reflected from Kether, and Sandalphon, the prince of prayer (feminine), and Nephesch ha Messiah, the soul of the reconciler for earth. And the Order of Angels is Ashim or flames of fire, as it is written “Who maketh his angels spirits and his ministers as a flaming fire,” 26 and these are also called the Order of Blessed Souls, or of the souls of the just made perfect.
(Note the three archangels attributed to Malkuth with reference to Christian symbolism in regard to Our Father, Our Lady, and Our Lord.)
The following table consists of a classification of the scales of colour in each of the four worlds. The numbers 1 to 10 refer to the Sephiroth, and those from 11 to 32 inclusive to the Paths.
The Four Colour Scales
YOD—FIRE
HEH—WATER
VAU—AIR
HEH (final)— EARTH
King Scale
Queen Scale
Emperor or Prince
Empress or Knave
(Atziluth)
(Briah)
(Yetzirah)
(Assiah)
Wands
Cups
Swords
Pentacles
1.
Brilliance
White brilliance
White brilliance
White flecked
gold
2.
Soft blue
Grey
Bluish mother of pearl
White flecked
red, blue, yellow
3.
Crimson
Black
Dark brown
Grey flecked pink
4.
Deep violet
Blue
Deep purple
Deep azure flecked yellow
5.
Orange
Scarlet-red
Bright scarlet
Red flecked black
6.
Clear pink rose
Yellow (gold)
Rich salmon
Gold amber
7.
Amber
Emerald
Bright yellow-green
Olive flecked gold
8.
Violet-purple
Orange
Red russet
Yellow-brown flecked white
9.
Indigo
Violet
Very dark purple
Citrine flecked azure
10.
Yellow
&n
bsp; Citrine, olive, russet, black
4 colours flecked gold
Black rayed yellow
11.
Bright-pale
yellow
Sky blue
Blue-emerald green
Emerald flecked gold
12.
Yellow
Purple
Grey
Indigo-rayed violet
13.
Blue
Silver
Cold pale blue
Silver rayed sky blue
14.
Emerald green
Sky blue
Early spring green
Bright rose or cerise rayed pale yellow
15.
Scarlet
Red
Brilliant flame
Glowing red
16.
Red orange
Deep indigo
Deep warm olive
Rich brown
17.
Orange
Pale mauve
New yellow
Reddish grey inclined to mauve
18.
Amber
Maroon
Rich bright russet
Dark greenish-brown
19.
Greenish-yellow
Deep purple
Grey
Reddish-amber
20.
Yellowish-green
Slate grey
Green grey
Plum Colour
The Golden Dawn Page 17