The Banner of the East is also partially explained in the Portal: “The field of the Banner of the East is white, the colour of light and purity. As in the previous case, the Calvary Cross of six squares is the number six of Tiphareth, the yellow cross of solar gold, and the cubical stone, bearing in its centre the sacred Tau of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of fire and the blue triangle of water—the Ruach Elohim and the waters of creation.”
In addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. Upon it is the symbol of the macrocosm so coloured as to affirm the action of the fire of the spirit through the waters of creation under the harmony of the golden cross of the Reconciler. Within the centre of the hexagram is a Tau cross in white, to represent its action as a triad; and the whole is placed on a white field representing the ocean of the Ain Soph Aour. The banner is suspended from a gold coloured bar by red cords, and the pole and base should be white. The base represents the purity of the foundation—the shaft, the purified will directed to the Higher. The golden crossbar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels the divine self-renunciation, whose trials and sufferings form, as it were, the ornament of the completed work. The whole represents the ascent of the initiate into perfect knowledge of the light—therefore in the address of the Hiereus the Neophyte hears “Even the Banner of the East sinks in adoration before Him,” as though that symbol, great and potent though it be, were yet but an inferior presentment of the Higher, fitted to our comprehension.
“Expounder of the Sacred Mysteries” is the name of the Hierophant, and he is Osiris (Aeshoorist) in the nether world. (The letter -st added as a suffix to a name indicates the influence from Kether.) 4
Hiereus
The station of Hiereus is at the extreme west of the temple and in the lowest point of Malkuth where he is enthroned in its darkest part, in the quarter represented black in the Minutum Mundum diagram.5 Representing a terrible and avenging god at the confines of matter, at the borders of the Qlippoth, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning—the impact of the paths of Shin and Qoph—fire and water, terminating respectively in the russet and olive quarters of Malkuth. There, therefore, is he placed as a mighty and avenging guardian to the sacred mysteries. The symbols and insignia of Hiereus are:
The throne of the west in the black of Malkuth, where it borders on the Kingdom of Shells.
The black robe of darkness, bearing a white cross on the left breast.
The sword of strength and severity.
The lamen suspended from a scarlet collar.
The Banner of the West.
The position of the throne of the west at the limits of Malkuth is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones—“Hitherto shall ye come and no further.” The throne is also placed there as a seat of witness and of punishment decreed against evil.
The robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. On the left breast is a white cross to represent the purification of matter unto the light. The sword represents the forces of the pillar of severity as a whole, but the places of the Sephiroth are not necessarily indicated thereon. The guard is Hod and may be of brass; the grip is the path of Shin and may be of scarlet, and the pommel, Malkuth, may be black. The grip by which it is wielded, being the path Shin, represents the universe governed by the flaming force of severity, and represents the Hiereus as wielding the forces of divine severity. “The Sword of Vengeance” is its name.
The lamen is partially explained in the Portal thus: “The outer circle includes the four Sephiroth—Tiphareth, Netzach, Hod, and Yesod—of which the first three mark the angles of the triangle inscribed within, while the connecting paths Nun, Ayin, and Peh form its sides. In the extreme centre is the Path of Samekh through which is the passage for the rending of the Veil. It is therefore a fitting lamen for Hiereus as representing the connecting link between the First and Second Orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light.” In addition to this explanation, the lamen represents “the light that shineth in darkness though the darkness comprehendeth it not.” It affirms the possibility of the redemption from evil and even that of evil itself, through self-sacrifice. It is suspended from a scarlet collar as representing its dependence on the force of divine severity overawing the evil. It is a symbol of tremendous strength and fortitude, and is a synthesis of the office of Hiereus as regards the temple, as opposed to his office as regards the outer world. For these reasons it should always be worn by Hiereus.
The Banner of the West completes the symbols of Hiereus. It is thus explained in the Zelator grade: “The white triangle refers to the three paths connecting Malkuth with the other Sephiroth, while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. The cross and triangle together represent life and light.” In addition to this explanation from the Zelator grade, it represents eternally the possibility of rescuing the evil; but in it the Tiphareth Cross is placed within the white triangle of the supernals as thereby representing that sacrifice as made only unto the Higher. The red cross may be bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. Black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. Therefore is the Banner of the West the symbol of twilight—as it were, the equation of light and darkness. The pole and the base are black, to represent that even in the depths of evil can that symbol stand. The cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the Banner of the East, and for the same reasons.
The Banner of the West, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the Higher be attained.
“Avenger of the Gods” is the name of Hiereus, and he is “Horus in the abode of blindness unto, and ignorance of, the Higher.” Hoor is his name.
Hegemon
The station of Hegemon is between the two pillars whose bases are in Netzach and Hod, at the intersection of the Paths of Peh and Samekh, in the symbolic gateway of occult science—as it were, at the beam of the balance, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of Samekh, which forms a part of the Middle Pillar. She is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer—therefore the reconciler between light and darkness, and the mediator between the stations of Hierophant and Hiereus. The symbols and insignia of Hegemon are:
The robe of pure whiteness, bearing on the left breast a red cross.
The mitre-headed sceptre.
The lamen suspended from a black collar.
The robe represents the spiritual purity which is required in the aspirant to the mysteries and without which qualification none can pass between the eternal pillars. It represents the divine light which is attracted thereby and brought to the aid of the candidate. It symbolizes the self-sacrifice that is offered for another to aid him in the attainment of the light. It also signifies the atonement of error, the preparer of the pathway unto the divine. Upon the left breast is a cross, usually the Calvary form, of red to represent the energy of the lower will, purified and subjected to that which is higher—and thus is the office of Hegemon especially that of the reconciler.
The mitre-headed sceptre is the distinctive ensign of office of Hegemon. On the Tree of Life it represents the forces of the Pillar
of Mercy. It should be of scarlet with gold bands and pommel. The bands represent the places of the Sephiroth Chesed and Netzach—the shaft being formed by the paths Vau and Kaph, the grip by which it is wielded being the path Qoph, while the pommel is Malkuth. The mitre is gold with red mountings and each point terminates in a ball. The mitre is charged with a red Calvary Cross of six squares. This mitre represents the wisdom of Chokmah as a duplicated aspect of Kether, attracted by the symbol of self-sacrifice. The sceptre is wielded by the forces of flux and reflux, shown by the grip being referred to the path Qoph, and it represents the attraction into the universe of the forces of divine mercy. The Sephiroth and paths are marked only as bands, and owing to its meaning, the sceptre should be carried by Hegemon in all conducting of the candidate, as representing to the latter the attraction of the forces of his higher self. It is called “the Sceptre of Wisdom.”
The lamen is explained in part in the grade of Philosophus thus: “The peculiar emblem of the Hegemon is the Calvary Cross of six squares within a circle. This cross embraces Tiphareth, Netzach, Hod, and Yesod, and rests upon Malkuth. Also the Calvary Cross of six squares forms the cube and is thus referred to the six Sephiroth of Microprosopus which are Chesed, Geburah, Tiphareth, Netzach, Hod, and Yesod.”
In addition to this explanation, it represents the black Calvary Cross of suffering as the initiator by trial and self-abnegation, and the opener of the way into the comprehension of the forces of the divine light. It is therefore suspended from a black collar to show that suffering is the purgation of evil.
“Before the Face of the Gods in the Place of the Threshold” is the name of Hegemon, and she is the goddess Thma-Ae-St 6 having the following Coptic forms:
Thma-Ae-St—This as regards the Middle Pillar and the influence from Kether.
Thma-aesh—This more fiery as regards her influence with respect to the pillar of severity.
Thmaa-ett—This more fluidic with regard to her influence with respect to the pillar of mercy.
She is the wielder of the sceptre of dual wisdom from Chokmah and therefore is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth: even as the Hall of the Neophytes is called “the Hall of the Dual Manifestation of the Goddess of Truth.”
The Minor Officers
The three inferior officers do not wear mantles, but only lamens suspended from black collars. The designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers.
The lamen of Kerux is thus explained in the grade of Theoricus: “The Tree of Life and the three mother letters are the keys wherewith to unlock the caduceus of Hermes. The upper point of the wand rests on Kether and the wings stretch out to Chokmah and Binah, thus comprehending the three supernal Sephiroth. The lower seven are embraced by the serpents whose heads fall on Chesed and Geburah. They are the twin serpents of Egypt and the currents of astral light. Furthermore, the wings and the top of the wand form the letter Shin, the symbol of fire; the heads and upper halves of the serpents form Aleph, the symbol of air; while their tails enclose Mem, the symbol of water—the fire of life above, the waters of creation below, and the air symbol vibrating between them.”
In addition to this, the caduceus of Kerux represents the balanced forces of eternal light working invisibly in the darkness—even as the light borne before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. This caduceus is the rod of Hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. It is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown—the wand of the Chief Adept in the 5° = 6 grade.
The lamen of Stolistes is thus explained in the grade of Practicus: “The cup of 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 is the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus.”
In addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light—which matter again calls for meditation.
The lamen of Dadouchos is thus explained in the grade of Zelator: “The hermetic cross, which is also known as fylfot, hammer of Thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. These seventeen fitly represent the sun, the four elements, and the twelve signs of the zodiac.”
In addition to this, the lamen has a more extended meaning. The hermetic cross, the bolt of whirling flame, which is represented by the cross of four axes whose heads may be either double or single and turned in either direction, is a symbol of terrific strength and represents the fire of the spirit, cleaving its way in all directions through the darkness of matter. Therefore is it borne on the lamen of Dadouchos whose office is that of purification and consecration by fire, and from it also may be drawn by meditation several formulae of strength.
The Kerux is the principal form of Anubis, as the Sentinel is the subsidiary form.
Kerux is Ano-Oobist Empe-Eeb-Te—“Anubis of the East.”
Sentinel is Ano-Oobi Em-Pemen-Te—“Anubis of the West.”
The Kerux is the herald, the guardian and watcher within the temple—as Sentinel is the watcher without—and therefore is his charge the proper disposition of the furniture and stations of the temple. He is also the proclaimer. His peculiar ensigns of office are:
The red lamp to signify the hidden fire over which he watches.
The magic staff of power to represent a ray of the divine light which kindles the hidden fire.
Two potions whereby to produce the effect of blood.
He is the guardian of the inner side of the portal—the sleepless watcher of the gods and the preparer of the pathway to divine wisdom. “Watcher for the Gods” is the name of Kerux, and he is Ano-Oobist, the herald before them.
The Stolistes is stationed in the northern part of the hall to the northwest of the black pillar whose base is in Hod, and is there as the affirmer of the powers of moisture, water, reflected through the Tree into Hod. The cup is the receptacle of this, filled from Hod so as to transmit its forces into Malkuth, restoring and purifying the vital forces therein by cold and moisture. “Goddess of the Scale of the Balance at the Black Pillar” is the name of Stolistes and she is “the Light Shining through the Waters upon Earth,” Aura-Mo-Ooth, and there is a connection between her and the Aurim or Urim of the Hebrews.
The Dadouchos is stationed towards the midst of the southern part of the hall, to the southwest of the white pillar whose base is in Netzach, and is there as the affirmer of the powers of fire, reflected down the Tree to Netzach. The censer is the receptacle thereof—the transmitter of the fires of Netzach to Malkuth, restoring and purifying the vital force therein by heat and dryness. “Goddess of the Scale of the Balance at the White Pillar” is the name of Dadouchos and she is “Perfection through Fire manifesting on Earth,” Thaum-Aesch-Nia-eth, and there is a connection between her and the Thummim of the Hebrews.
The Stolistes has the care of the robes and insignia of the temple as symbolizing by their cleansing and purification the purging away of the evil of Malkuth by the waters of the spirit.
The Dadouchos has charge of all lights, fires, and incense, as representing the purifying and purging of Malkuth by fire and the light of the spirit. These officers also purify the temple, the members, an
d the candidate by water and by fire, as it is written: “I indeed baptize you with water, but One shall come after me who shall baptize ye with the Holy Ghost and with fire.”7
This completes the names and titles of the officers of a temple and they are seven in number and may all be taken by a frater or soror. As they represent powers and not persons, the feminine form of the Greek names is not usually used, for the powers are positive (male) or negative (female) according to the godform used. Thus Hierophant, Hiereus, and Kerux are more natural offices for fratres, while Hegemon, Stolistes, and Dadouchos are more natural for sorores—but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a frater is Hegemon and a soror Hierophant.
The Hierophant must be of the 5° = 6 grade and a Zelator Adeptus Minor. The Hiereus must be at least Philosophus, and the Hegemon at least Practicus, and preferably Philosophus. Kerux must be at least Theoricus while Stolistes and Dadouchos must be Zelator—a Neophyte being qualified only for Sentinel. In case the feminine forms of the names of the officers should wish to be known, they are as follows:
V.H. Hierophant or V.H. Hierophantria
H. Hiereus or H. Hiereia
H. Hegemon or H. Hegemon
Kerux or Kerukaina
Stolistes or Stolistria
The Golden Dawn Page 46