The Golden Dawn

by Israel Regardie

  16. Purify with water, repeating verse as in opening.

  17. Consecrate with fire, repeating the verse as in opening.

  18. Reverse circumambulation.

  19. Stand at west of altar, and say: In the name of Yeheshuah, I now set free any spirits that may have been imprisoned by this ceremony.

  20. Perform the Lesser Banishing Ritual of the Pentagram in the four quarters.

  21. If preferred, the Supreme Banishing Ritual of the Pentagram of special element, if one or two or three implements have been consecrated and not all four at same ceremony.

  [contents]

  13. Note by Regardie: That of the present writer is about ten inches long.

  14. Note by Regardie: The angelic names used in these rituals are names from the Angelic or Enochian Tablets. This whole subject is elucidated in the final section of this volume.

  15. Note by JMG: The tattwas are covered in Book Seven on pages 576–656.

  16. Note by JMG: For the pronunciations of these Enochian names and those in the invocations of the angles, see page 365.

  17. Note by Regardie: When tracing the pentagrams over the implement to be consecrated, remember that the same pentagram is traced but each time with another of the weapons. In the consecration of the cup, the water pentagram is the only one used, but it is traced using the sword and the other implements. This is mentioned so that, for example, the student will not use different pentagrams traced with different weapons when consecrating one implement.

  Z.1: THE ENTERER OF THE THRESHOLD

  The General Exordium

  The speech in the silence:

  The words against the son of night:

  The voice of Thoth before the universe in the presence of the eternal gods:

  The formulas of knowledge:

  The wisdom of breath:

  The radix of vibration:

  The shaking of the invisible:

  The rolling asunder of the darkness:

  The becoming visible of matter:

  The piercing of the coils of the stooping dragon:

  The breaking forth of the light:

  All these are in the knowledge of Tho-oth.

  The Particular Exordium

  At the ending of the night: At the limits of the light: Tho-oth stood before the unborn ones of time!

  Then was formulated the universe:

  Then came forth the gods thereof:

  The aeons of the bornless beyond:

  Then was the voice vibrated:

  Then was the name declared.

  At the threshold of the entrance,

  Between the universe and the infinite,

  In the sign of the enterer, stood Tho-oth,

  As before him were the aeons proclaimed.

  In breath did he vibrate them:

  In symbols did he record them:

  For betwixt the light and the darkness did he stand.

  The complete explanation of the symbolism of, and the formulae contained in, the 0° = 0 grade of Neophyte of the Order of the Golden Dawn.

  “Enterer of the Threshold” is the name of the 0° = 0 grade of Neophyte. “The Hall of the Neophytes” is called “The Hall of the Dual Manifestation of Truth,” that is of the goddess Thmaah, whose name has three forms according to the nature of her operation. This is explained under the chapter concerning the Hegemon.

  Of the Temple in Reference to the Sephiroth

  The temple, as arranged in the Neophyte grade of the Order of the Golden Dawn in the Outer, is placed looking towards the YH of YHVH in Malkuth in Assiah. That is, as Y and H answer unto the Sephiroth Chokmah and Binah in the Tree (and unto Abba and Aima, through whose knowledge alone that of Kether may be obtained), even so, the sacred rites of the temple may gradually, and as it were, in spite of himself, lead the Neophyte unto the knowledge of his higher self. Like the other Sephiroth, Malkuth hath also its subsidiary Sephiroth and Paths. Of these ten Sephiroth, the temple as arranged in the Neophyte grade, includeth only the four lower Sephiroth in the Tree of Life, viz.: Malkuth, Yesod, Hod, and Netzach, and the outer side of Paroketh, the Veil. Paroketh formeth the east of the temple. First in importance cometh the symbolism of the east.

  The three chiefs who govern and rule all things, the viceroys in the temple of the unknown Second Order beyond, are the reflections therein of the powers of Chesed, Geburah, and Tiphareth. They represent: the Imperator—Geburah and the grade 6° = 5; the Praemonstrator—Chesed and the grade 7° = 4; the Cancellarius—Tiphareth and the grade 5° = 6.

  Now the Imperator governeth, because in Netzach, which is the highest grade of the First Order, 4° = 7 , is the fire reflected from Geburah. The Praemonstrator is second, because in Hod, which is the next highest grade, 3° = 8, is the water reflected from Chesed. The third is the Cancellarius, because in Yesod, 2° = 9, is the air reflected from Tiphareth. Thus the Order is governed by a triad, one in intention but having different functions: the Imperator to command: the Praemonstrator to instruct: the Cancellarius to record.

  The proper mantle of office of the Imperator is the flame scarlet robe of fire and severity, as on him do the energy and stability of the temple depend: and if he has sub-officers to assist him, they partake of his symbolism. His mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the Second Order; and upon the left breast thereof, is the cross and triangle of the Golden Dawn, both white, representing the purification of the temple in the Outer Order by fire. He may wear a lamen similar to that of Hierophant, of the same colours, but depending from a scarlet collar, and he may bear a sword similar to that of Hiereus. His place in the temple is at the extreme right of the dais and at the equinox he takes the throne of Hierophant when that office is vacated.

  The proper mantle of office of the Praemonstrator is the bright blue robe of water, representing the reflection of the wisdom and knowledge of Chesed. His duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the Second Order from the Outer Order. He superintends the working of the Outer Order, seeing that in it nothing be relaxed or profaned; and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the Second Order. He is therefore to the temple the reflector of the wisdom beyond. His sub-officers partake of his symbolism. The white cross and triangle on his left breast on the robe represents the purification of the Outer Order by water. He may wear a lamen like that of Hierophant, but blue upon an orange field and depending from a collar of blue. He may bear a sceptre surmounted by a Maltese Cross in the elemental colours.

  The proper mantle of office of the Cancellarius is the yellow robe of air. Upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. He is the recorder and, more immediately than either of the preceding chiefs, the representative of the executive authority of the Second Order over the Outer. His duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. He is the immediate circulator of all communications from the Second Order. His sub-officers partake of his symbolism. His white cross and triangle represent the purification of the Outer Order by air. He may wear a lamen like that of Hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold.

  The sceptres of the chiefs should be of the same colour as their mantles, with a gold band to represent Tiphareth, being the first grade of the Inner Order. The sword of the Imperator should have a plain scarlet hilt, with gold or brass mountings, while the sceptre of the Praemonstrator should be blue with a gold band. The proper seat of the chiefs is beside the Hierophant, and if desired the Imperator and Cancellarius may be seated to the right and Praemonstrator and immediate past Hierophant to his left—the Cancellarius and immediate past Hierophant being nearest to the Hierophant on their respective side
s. The chiefs stand before the Veil in the east of the temple, as the representatives of the Inner Order, and therefore no meeting can be held without one of them. Preferably all three chiefs should be present. The other officers of the temple exist only by their authority and permission.

  Because the east of the temple is the outer side of Paroketh, all members of the Second Order wear the crossed sashes of a lord of the Paths of the Portal of the Vault only—no higher grade being allowed to be shown in a temple of the First Order. Members of the Second Order should be seated in the east of the temple when practicable. Any past Hierophant may wear a mantle of a Hierophant and a jewel of that lamen, but not a large collar lamen. Immediate past Hierophant may have a sceptre of a Hierophant.

  The chiefs, or members asked to represent them on the dais, wear white gowns. The cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. Members of the Outer Order wear a black gown or tunic with a sash indicating their grade across it. The black sash crosses from the left shoulder (from the side of the black pillar, as they first received it), and the white sash from the right shoulder.

  Egyptian headdresses, or nemysses, are worn by the chiefs and officers, those of the chiefs being of the colour of their mantles striped with the complementary colour; those of the officers being striped equally black and white. Members may wear similar nemysses in black and white or plain black squares of approved pattern.

  The key to the formation of the tunic and nemyss is the crux ansata for the nemyss makes the oval, and the arms and body of the tunic, the cross.

  The Symbolism of the Temple

  The bases of the two pillars are respectively in Netzach and Hod; the white pillar being in Netzach and the black pillar in Hod. They represent the two pillars of mercy and severity. The bases are cubical and black to represent the earth element in Malkuth. The columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. Upon them should be represented in counterchanged colour any appropriate Egyptian designs, emblematic of the soul.1

  The scarlet tetrahedonal capitals represent the fire of test and trial, and between the pillars is the porchway of the region immeasurable. The twin lights which burn on their summits are “the Declarers of the Eternal Truth.” The bases of the tetrahedra being triangular, that on the white pillar points east, while that on the black points west. They thus complete the hexagram of Tiphareth—though separate, as is fitting in “the Hall of the Dual Manifestation of Truth.”

  The altar, whose form is that of a double cube, is placed in the eastern part of Malkuth, as far as the Neophyte is concerned. But to the Adeptus Minor, its blackness will veil on the east citrine, on the south olive, on the north russet, while the west side alone, and the base, will be black, while the summit is of a brilliant whiteness.

  The symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis; wherefore, upon this sacred and sublime symbol, is the obligation of the Neophyte taken as calling therein to witness the forces of the divine light.

  The red cross of Tiphareth (to which the grade of 5° = 6 is referred) is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the Outer Order; as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light.

  Around the cross are the symbols of the four letters of the name Jehovah—the Shin of Yeheshuah being only implied and not expressed in the Outer Order. At the east is the mystical rose, allied by its scent to the element of air. At the south is the red lamp, allied by its flame with the element of fire. At the west is the cup of wine, allied by its fluid form to the element of water. At the north are bread and salt, allied by their substance to the element of earth.

  The elements are placed upon the altar according to the winds.2

  “For Osiris on-Nophris who is found perfect before the gods, hath said:

  ‘These are the elements of my body,

  Perfected through suffering, glorified through trial.

  For the scent of the dying rose is as the repressed sigh of my suffering:

  And the flame-red fire as the energy of mine undaunted will:

  And the cup of wine is the pouring out of the blood of my heart:

  Sacrificed unto regeneration, unto the newer life:

  And the bread and salt are as the foundations of my body,

  Which I destroy in order that they may be renewed.

  For I am Osiris triumphant, even Osiris on-Nophris, the Justified:

  I am he who is clothed with the body of flesh,

  Yet in whom is the spirit of the great gods:

  I am the lord of life, triumphant over death.

  He who partaketh with me shall arise with me:

  I am the manifestor in matter of those whose abode is the invisible:

  I am purified: I stand upon the universe:

  I am its reconciler with the eternal gods:

  I am the perfector of matter:

  And without me, the universe is not.’”

  Technically, the door is supposed to be situated behind the seat of Hiereus in the west; but it may be in any part of the hall, seeing that the walls represent the barrier to the exterior. “The gate of the declarers of judgment” is its name—and its symbolic form is that of a straight and narrow doorway between two mighty pylons. “The watcher against the evil ones” is the name of the Sentinel who guards it and his form is the symbolic one of Anubis.

  The Stations of the Officers

  Hierophant

  The Hierophant is placed in the east of the temple, on the outer side of the Veil Paroketh, to rule the temple under the presidency of the chiefs. There he fills the place of a lord of the paths of the Portal of the Vault of the Adepti, acting as inductor to the sacred mysteries. The insignia and symbols of Hierophant are:

  The throne of the east in the path of Samekh, outside the Veil.

  The mantle of bright flame scarlet, bearing a white cross on the left breast.

  The lamen suspended from a white collar.

  The crown-headed sceptre.

  The banner of the east.

  The position of the throne on the path Samekh is fitting for the inductor to the mysteries, as there being placed in that balanced and central position of that path by which alone is safe entrance to the mystical knowledge of the light in Tiphareth. Being placed before Paroketh at the point of its rending, it there marks the shining forth of the light through the Veil; and that translation of the three supernals to the Outer Order, which is represented by the red Calvary Cross and the white triangle upon the altar. Thus the station of Hierophant’s throne fitly represents the rising of the sun of life and light upon our Order.

  The robe of scarlet 3 represents the flaming energy of the divine light, shining forth into infinite worlds. Upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms:

  Calvary Cross

  Calvary: in which case it alludes either to the cross of six squares of Tiphareth, or to the cross of the rivers.

  Pyramidal Cross

  Pyramidal: the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol.

  Equilateral Cross

  Equilateral: a cross of the elements, symbolizing their purification through the light of the four-lettered name YHVH in Tiphareth.

  Maltese Cross

  Maltese: the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the Veil, through the elements symbolized by the arrow of Sagittarius in the Path of Samekh.

  It is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the Veil.

  The sc
eptre represents the forces of the Middle Pillar. It is scarlet with gold bands to represent the places of the Sephiroth—Daath, Tiphareth, and Yesod—the pommel being Malkuth. The shaft represents the Paths of Gimel, Samekh, and Tau. The grip by which it is wielded is the path Tau, representing the universe governed by and attracting the forces of the light. The names of Sephiroth and Paths are not marked thereon, but the Hierophant initiate of the Second Order should remember the sublimity of the symbolism while he wields it. It represents him as touching thereby the divine light of Kether and attracting it through the Middle Pillar to Malkuth. It is called “the Sceptre of Power” and invests him with the power of declaring the temple open or closed in any grade, if time be short, and this is done by saying: “By the power in me vested by this sceptre, I declare this temple duly opened (or closed).”

  This method of opening and closing “by sceptre” should only be used in great emergency where time presses. It should not be used in a ceremony in which elemental spirits have been invoked—especially not in the closing.

  The lamen is partially explained in the Portal ceremony thus: “The Hierophant’s lamen is a synthesis of Tiphareth, to which the Calvary Cross of six squares, forming the cube opened out, is fitly referred. The two colours, red and green, the most active and the most passive, whose conjunction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of fire and water. For the reconciling yellow unites with blue in green, which is the complementary colour to red, and with red in orange which is the complementary colour to blue. The small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order.” But in addition to this, it represents the blazing light of the fire of the sun bringing into being the green vegetation of the otherwise barren earth, and also the power of self-sacrifice requisite in one who would essay to initiate into the sacred mysteries. So as the sceptre represents the authority and power of the light, the lamen affirms the qualifications necessary to him who wields it, and therefore is it suspended from a white collar, to represent the purity of the white brilliance from Kether. Hence it should always be worn by the Hierophant.