“They are intellectual conceptions from the paternal fountain, partaking abundantly of the brilliance of fire in the culmination of unresting time.
“But the primary, self-perfect fountain of the Father pours forth these primogenial ideas. These being many, ascend flashingly into the shining world and in them are contained the three supernals—because it is the operator—because it is the giver of the life-bearing fire—because it filleth the life-producing bosom of Hecate—and it instilleth into the synoches, the enlivening strength of fire, endued with mighty power.
“The Creator of all, self-operating, formed the world, and there was a certain mass of fire, and all these self-operating He produced, so that the cosmic body might be completely conformed—that the cosmos might be manifest and not appear membranous.
“And He fixed a vast multitude of in-wandering stars, not by a strain laborious and hurtful, but to uphold them with stability, void of movement—forcing fire forward into fire.”
Hereunto is the speech of Axieros.
Hegemon leads Theoricus to the seat of Hiereus who rises holding his red lamp. They halt before him.
HIEREUS: Axiokersos, the second Kabir, spake to Kasmillos the candidate and said: “I am the left basal angle of the triangle of flame. I am the fire volcanic and terrestrial, flashingly flaming through abysses of earth—fire rending—fire penetrating—tearing asunder the curtain of matter—fire constrained—fire tormented—raging and whirling in lurid storm. By what sign dost thou seek to pass by?
HEG: By the symbol of the pyramid of flame.
Hegemon returns to his place—signing Theoricus to remain.
HIEREUS: Hear thou the voice of Axiokersos, the second Kabir: “For not in matter did the fire which is in the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire—and thence a fiery whirlwind drawing down the brilliance of the flashing flame—penetrating the abysses of the universe; thencefrom downwards all extend their wondrous rays, abundantly animating light, fire, aether, and the universe.
“From him leap forth all relentless thunders, and the whirlwind-wrapped, storm-enrolled bosom of the all-splendid strength of Hecate, Father-begotten, and he who encircleth the brilliance of fire and the strong spirit of the poles, all fiery beyond.” Hereunto is the speech of Axiokersos.
Hiereus leads Theoricus round to Hegemon who rises with lamp.
HEG: Axiokersa, the third Kabir, spake to Kasmillos the candidate, and said: “I am the right basal angle of the triangle of flame. I am the fire astral and fluid, winding and coruscating through the firmament. I am the life of beings—the vital heat of existence. By what sign dost thou seek to pass by?”
Hiereus prompts Theoricus and returns to his place after placing a seat west of the Altar for Theoricus.
THEO: By the symbol of the pyramid of flame.
HEG: Hear thou the voice of Axiokersa, the third Kabir: “The Father hath withdrawn Himself but hath not shut up His own fire in His intellectual power. All things are sprung from that one fire, for all things did the Father of all things perfect, and delivered them over to the second mind whom all races of men call first. The mind of the Father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire.
“The soul, being a brilliant fire, by the power of the Father remaineth immortal and is mistress of life, and filleth up the many recesses of the bosom of the world, the channels being intermixed, wherein she performeth the works of incorruptible fire.” Hereunto is the speech of Axiokersa.
Hegemon places Theoricus in the seat in the west facing Hierophant.
HIERO: Stoop not down unto the darkly splendid world wherein continually lieth a faithless depth, and Hades wrapped in clouds delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body, unluminous, formless, and void.
Nature persuadeth us that there are pure daemons and that even the evil germs of matter may alike become useful and good. But these are mysteries which are evolved in the profound abyss of the mind.
Such a fire existeth extending through the rushings of air, or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding, whirling forth, crying aloud. Also there is the vision of the fire-flashing courser of light, or of a child borne aloft on the shoulders of the celestial steed, fiery or clothed in gold, or naked and shooting with a bow, shafts of light, and standing on the shoulders of a horse.
But if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion.
Then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning flame—then call not before thyself the visible image of the soul of nature, for thou must not behold it ere thy body is purged by the sacred rites—since, ever dragging down the soul and leading it from the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze.
So therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea. Labour thou around the strophalos of Hecate. When thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone Mnizourin.
Change not the barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable. And when, after all the phantoms have vanished, thou shalt see that holy and formless fire—that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire. Hereunto is the speech of Kabir.
Hegemon conducts the Theoricus to the foot of Hierophant’s throne, and taking the triangular pyramid, hands it to Hierophant.
The solid triangular pyramid is an appropriate hieroglyph of fire. It is formed of four triangles, three visible and one concealed, which yet is the synthesis of the rest. The three visible triangles represent fire, solar, volcanic, and astral, while the fourth represents the latent heat—Aud, active—Aub, passive—Aur, equilibrated—while Asch is the name of fire.25
Puts pyramid aside.
The thirty-first Path of the Sepher Yetzirah which answereth unto the letter Shin is called the perpetual intelligence, and it is so called because it regulateth the proper motion of the sun and the moon in their proper order, each in an orbit convenient for it.
It is therefore a reflection of the sphere of fire, and the Path connecting the material universe as depicted in Malkuth with the pillar of severity and the side of Geburah, through the Sephirah Hod.
Hierophant rises. Hegemon steps back and when Hierophant has descended from the dais, indicates to Theoricus to follow him. He leads Theoricus to the west of the altar, Hegemon follows and stands on the south side—Hierophant being on the north.
Tarot Key 20, Judgment
HIERO: Before you upon the altar is the twentieth key of the tarot, which symbolically represents these ideas. To the uninitiated eye it apparently represents the last judgment with an angel blowing a trumpet and the dead rising from their tombs—but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire.
The angel encircled by the rainbow, whence leap coruscations of fire, and crowned with the sun, represents Michael, the great archangel, the ruler of solar fire.
The serpents which leap in the rainbow are symbols of the fiery seraphim. The trumpet represents the influence of the spirit descending from Binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name.
He is also Axieros, the first of the Samothracian Kabiri, as well as Zeus and Osiris.
The left-hand figure below rising from the earth is
Samael, the ruler of volcanic fire. He is also Axiokersos, the second Kabir, Pluto and Typhon.
The right-hand figure below is Anael, the ruler of Astral Light. She is also Axiokersa, the third Kabir, Ceres and Persephone, Isis and Nephthys. She is, therefore, represented in duplicate form, and rising from the waters. Around both these figures dart flashes of lightning.
These three principle figures form the fire triangle, and further represent fire operating in the other three elements of earth, air, and water.
The central lower figure with his back turned and his arms in the sign of the Two equals Nine, is Arel, the ruler of latent heat. He is rising from the earth as if to receive the properties of the other three. He is also Kasmillos, the candidate in the Samothracian Mysteries, and the Horus of Egypt. He rises from the rock-hewn cubical tomb and he also alludes to the candidate who traverses the Path of Fire. The three lower figures represent the Hebrew letter Shin, to which fire is especially referred. The seven Hebrew Yods allude to the Sephiroth operating in each of the planets and to the Schemhamphoresch.
Hierophant returns to his throne. Hegemon comes round to the north of the altar and stands before Theoricus, who remains in the west.
I have much pleasure in conferring on you the title of lord of the thirty-first Path.
You will now quit the temple for a short time, and on your return the ceremony of your passage of the thirtieth Path will take place.
Theoricus is led out by Hegemon, who makes the Neophyte sign on passing Hierophant’s throne. Theoricus should also do this.
Ceremony of Advancement in the Path of Resh
Practicus Temple 2
Temple arranged as in diagram. Portal of Resh placed as shown.
HIERO: Honoured Hegemon, you have my commands to present the Theoricus with the necessary admission badge and to admit him.
Hegemon rises and goes to the east where he salutes in the 3° = 8. He then admits Theoricus after having given him the Greek cross of thirteen squares. As he brings him in, Hegemon says:
HEG: Behold He hath placed His Tabernacle in the sun.
He leads Theoricus to the northeast and places him facing the pillars.
HIERO: (Knocks) Frater Poraios de Rejectis, before you in the east lie the portals of the thirtieth, twenty-fifth, and twenty-eighth Paths leading from the Two equals Nine grade of Theoricus to those grades which are beyond. Of these, the only one now open to you is the thirtieth, which leads to the Three equals Eight grade of Practicus. Take in your right hand the solar Greek cross and follow your guide through the Pathway of the sun.
HEG: Before the intellectual whirlings of intellectual fire, all things are subservient through the will of the Father of all.
Hegemon leads Theoricus between pillars and halts before Hierophant, who rises, red lamp in hand.
HIERO: Axieros, the first Kabir, spake unto Kasmillos the candidate and said: “I am the sun in greatest elevation, bringing upon earth the ripening heat—fructifying all things —urging forward the growth of vegetable nature, life-giving, light-producing—crowning summer with golden harvest, and filling the lap of plenteous autumn with the purple vintage of the vine.” Thus far the voice of Axieros!
Hegemon leads Theoricus to the seat of Hiereus, who rises with red lamp.
HIEREUS: Axiokersos, the second Kabir, spake unto Kasmillos the candidate, and said: “I am the sun in greatest depression beneath the equator when cold is greatest and heat is least—withdrawing his light in darkening winter, the dweller in mist and storm.” Thus far the voice of Axiokersos!
Hegemon leads Theoricus to his own seat and taking red lamp says:
HEG: Axiokersa, the third Kabir, spake to Kasmillos the candidate and said: “I am the sun in equinox, initiating summer or heralding winter—mild and genial in operation, giving forth or withdrawing the vital heat of life.” Thus far the voice of Axiokersa!
Hiereus places a seat west of the altar. Hegemon indicates this to Theoricus. All are seated, facing Hierophant.
HIERO: The Father of all congregated the seven firmaments of the cosmos, circumscribing the heaven with convex form. He constituted a septenary of wandering existences, suspending their disorder in well-disposed zones. He made them six in number and for the seventh, he cast into the midst thereof the fire of the sun—into that centre from which all lines are equal—that the swift sun may come around that centre eagerly urging itself towards that centre of resounding light. As rays of light, his locks flow forth, stretching to the confines of space, and of the solar circles, and of the lunar flashings and of the aerial recesses, the melody of the aether and of the sun and of the passages of the moon and of the air.
The wholeness of the sun is in the supermundane orders, for therein a solar world and endless light subsist. The sun more true measureth all things by time, for he is the time of time, and his disc is in the starless above the inerratic sphere, and he is the centre of the triple world. The sun is fire and the dispenser of fire. He is also the channel for the higher fire.
O aether, sun and spirit of the moon, ye are the leaders of air. And the great goddess bringeth forth the vast sun and the brilliant moon and the wide air, and the lunar course and the solar pole. She collecteth it, receiving the melody of the aether and of the sun and of the moon, and of whatsoever is contained in air.
Unwearied doth nature rule over the worlds and works, so that the period of all things may be accomplished. And above the shoulders of the great goddess, is nature in her vastness exalted. Thus far the voice of the Kabiri.
Hegemon conducts Theoricus to Hierophant, to whom he hands the solar Greek cross.
HIERO: The solar Greek cross is formed of thirteen squares which fitly refer to the sun’s motion through the zodiac, these signs being further arranged in the arms of the cross according to the four elements with the sun in the centre and representing that luminary as the centre of the whole.
The thirtieth Path of the Sepher Yetzirah which answereth to the letter Resh is called the collecting intelligence, and it is so called because from it the astrologers deduce the judgment of the stars, and of the celestial signs, and the perfections of their science according to the rules of their resolutions. It is therefore the reflection of the sphere of the sun and the Path connecting Yesod with Hod—Foundation with Splendour.
Hierophant rises. Hegemon and Theoricus step back and follow him to the altar where he places Theoricus in the west, Hierophant north, Hegemon south.
Tarot Key 19, The Sun
HIERO: Before you upon the altar is the nineteenth key of the tarot which symbolically resumes these ideas. The sun has twelve principal rays which represent the twelve signs of the zodiac. They are alternately waved and salient as symbolising the alternation of the masculine and feminine natures. These again are subdivided into the thirty-six decanates or sets of ten degrees in the zodiac, and these again into seventy-two, typifying the seventy-two quinances or sets of five, and the seventy-two-fold name Schemhamphoresch. Thus the sun embraces the whole creation in its rays.
The seven Hebrew Yods on each side, falling through the air, refer to the solar influence descending. The wall is the circle of the zodiac, and the stones are its various degrees and divisions.
The two children standing respectively on water and earth represent the generating influence of both, brought into action by the rays of the sun. They are the two inferior and passive elements, as the sun and air above them are the superior and active elements of fire and air. Furthermore, these two children resemble the sign Gemini, which unites the earthy sign of Taurus with the watery sign Cancer, and this sign was, by the Greeks and Romans, referred to Apollo and the sun.
Hierophant returns to his throne. Hegemon comes to the north by Theoricus, who remains in the west.
HIERO: I have much pleasure in conferring upon you the title of lord of the thirtieth Path. You will now quit the temple for a short time, and on your return the ceremony of your reception into the grade of Three equals Eight will take place.
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Ceremony of Reception into the 3° = 8 Grade
Practicus Temple 3
Temple in Hod, arranged as in diagram.
HIERO: Honoured Hegemon, instruct the Theoricus in the proper alarm, present him with the necessary admission badge, and admit him.
Hegemon takes the badge, the cup of Stolistes, and brings Theoricus, telling him to knock
Place the Theoricus before the portal of the thirty-first Path by which he has symbolically entered this grade from the One equals Ten of Zelator. (Done.)
Place the Theoricus now before the portal of the thirtieth Path by which he has symbolically entered this grade from the Two equals Nine of Theoricus. (Done.)
HIEREUS: By what symbol dost thou enter herein?
HEG: By the peculiar emblem of the Stolistes, the cup of water.
HIEREUS: The Cup of the Stolistes partakes in part of the symbolism of the laver of Moses and the sea of Solomon. On the Tree of Life, it embraces nine of the Sephiroth, exclusive of Kether. Yesod and Malkuth form the triangle below, the former the apex, the latter the base. Like the caduceus, it further represents the three elements of water, air, and fire. The crescent is the water which is above the firmament, the circle is the firmament, and the triangle the consuming fire below, which is opposed to the celestial fire symbolised by the upper part of the caduceus.
Hiereus puts admission badge aside. Hegemon directs Theoricus to Hierophant whose chair should now be moved back towards the west, and placed in readiness for the candidate at the closing. Hiereus and Hegemon stand either side of the altar, facing it.
HIERO: Before you is represented the symbolism of the garden of Eden.26 At the summit is the supernal Eden, containing the three supernal Sephiroth, summed up and contained in Aima Elohim, the mother supernal, the woman of the twelfth chapter of the Apocalypse, crowned with the sun and the moon under her feet, and upon her head the crown of twelve stars, Kether. And whereas the name, Yod He Vau He, is joined to the name Elohim, when it is said Tetragrammaton Elohim planted a garden eastward in Eden, so this represents the power of the Father joined thereto in the glory from the face of the Ancient of Days. And in the garden was the Tree of Knowledge of Good and of Evil, which latter is from Malkuth, which is the lowest Sephirah between the rest of the Sephiroth and the kingdom of shells, which latter is represented by the great red dragon coiled beneath, having seven heads (the seven infernal palaces) and ten horns—(the ten averse Sephiroth of evil, contained in the seven palaces).
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