The Golden Dawn

by Israel Regardie

  Dadouchos or Dadouche

  Sentinel or Phulax

  Of the Three Chiefs

  The three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the Outer Order. They represent, as it were, veiled divinities sending a form to sit before the Veil Paroketh, and, like the Veils of Isis and Nephthys, impenetrable save to the initiate. The synthesis of the three chiefs may be said to be in the form of Tho-oth who cometh from behind the Veil at the point of its rending. Yet separately, they may be thus referred:

  The Imperator, from his relation to Geburah, may be referred to the goddess Nephthys,

  The Praemonstrator, from his relation to Chesed, may be referred to the goddess Isis,

  The Cancellarius, from his property of Recorder, may be referred to the god Thoth.

  No ceremony of the Outer Order may take place without a chief—preferably the three chiefs or their vicegerents present—and on account of the stations on the dais, it is well to have these stations filled by an adept, should a chief be absent. These stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds up as a focus of force are given in another paper.

  The Invisible Stations

  These are:

  1. The Stations of the Kerubim.

  2. The Stations of the Children of Horus.

  3. The Stations of the Evil One.

  4. The Station of Harpocrates.

  5. The Stations of Isis, Nephthys, Aroueris.

  1. The Kerubim. The stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. They are placed according to the winds—beyond the stations of Hierophant, Dadouchos, Hiereus, and Stolistes—and in this order do their symbols appear in all warrants of temples.

  The Kerub of Air formulates behind the throne of Hierophant. She has a young girl’s countenance and form, with large and shadowing wings; and she is a power of the great goddess Hathor who unites the powers of Isis and Nephthys. To the sign Aquarius is she referred as a correlative, which represents springs of water breaking upon earth; though as a zodiacal sign it is referred to air, the container of rain. The Egyptian name of the sign Aquarius is Phritithi.8

  The Kerub of Fire has the face and form of a lion with large and clashing wings. He formulates behind the throne of Dadouchos, and he is a power of the great goddess Tharpesh or Tharpheshest, the latter syllable being nearly Pasht. The action of the lion Kerub is through the flaming fire of Leo of which the Egyptian name is Labo-Ae.

  The Kerub of Water has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of Hiereus. He is a power of the great god Thoomoo, and his operation is by the sign of Scorpio, which is called in Egyptian Szlae-Ee.9

  The Kerub of Earth has the face and form of a bull with heavy and darkening wings. He formulates behind the throne of Stolistes and he is a power of the great god Ahaphshi and his operation is by the sign Taurus, called Ta-Aur in Egyptian.

  2. The Children of Horus. Between the invisible stations of the Kerubim are those of the four vicegerents of the elements and they are situated at the four corners of the temple, at the places marked by the four rivers of Eden in the warrant; for the body of a warrant, authorizing the formation and establishment of a temple, represents the temple itself—of which the guardians are the Kerubim and the vicegerents in the places of the rivers.

  Golden Dawn Temple Warrant

  Ameshet, man-headed, is placed in the northeast, between the man and the bull. Ameshet or Amesheth. (The spelling is Coptic and differs according to the force intended to be invoked by the letters.)

  Tou-mathaph, jackal-headed, is placed in the southeast between the man and the lion. Toumathph or Tmoumathv.

  Ahephi, ape-faced, is placed in the southwest between the lion and the eagle. Ahephi or Ahaphix.

  Kabexnuv, hawk-faced, is placed in the northwest, between the eagle and the bull. Kabexnuv or Dabexnjemouv.

  3. The Station of the Evil One. This station is in the place of Yesod and is called the station of the Evil One, the slayer of Osiris. He is the tempter, accuser, and punisher of the brethren and in Egypt is represented mostly with the head of a water-dragon, the body of a lion or leopard, and the hind-parts of a water-horse.10 He is the administrator of the power of the evil triad:

  The stooping dragon—Apophrassz.

  The slayer of Osiris—Szathan Toophon.

  The brutal power of demonic force—Bessz.

  The synthesis of this evil triad, “The Mouth of the Power of Destruction,” is called Ommoo-Szathan.

  4. The Station of Harpocrates. The invisible station of Harpocrates is in the Path of Samekh, between the station of Hegemon and the invisible station of the evil triad. Harpocrates is the god of silence and mystery, whose name is the word of this grade of Neophyte. He is the younger brother of Horus, Hoor-Po-Krattist.

  5. The Stations of Isis and Nephthys. The stations of Isis and Nephthys are respectively at the places of the pillars in Netzach and Hod, and these great goddesses are not otherwise shown in the grade, save in connection with the Praemonstrator and Imperator, as operating through the Hierophant, seeing that Isis corresponds to the Pillar of Mercy and Nephthys to that of severity; and therefore the positions of the pillars or obelisks are but, as it were, the places of their feet.

  6. The Station of Aroueris. The invisible station of Aroueris (Horus the Elder) is beside the Hierophant as though representing the power of Osiris to the Outer Order—for while the Hierophant is an adeptus, he is shown only as lord of the Paths of the Portal—so that, when the Hierophant moves from the throne of the east, he is no longer Osiris but Aroueris. Yet when the Hierophant is on the dais the station of Aroueris is that of the immediate past Hierophant who sits on the Hierophant’s left. Aroo-ouerist.

  This ends the constitutory symbolism of a temple in the 0° = 0 grade of Neophyte. Should a member have occasion to quit his place, he shall do it moving with the course of the sun; and as he passes the place of Hierophant, he shall salute with the sign. And when he enters or quits the temple, he shall salute the Hierophant’s throne when within the portal.

  [contents]

  1. Note by JMG: Compare “The Pillars,” which specifies particular diagrams from the Book of the Dead for the two pillars.

  2. Note by JMG: That is, according to the elemental order used in the pentagram rituals: air to east, fire to south, water to west, and earth to north.

  3. Note by JMG: The special garments of the three principal officers are described as mantles, robes, and cloaks at different points in this paper. There seems to have been some difference in practice among the different temples of the original Order.

  4. Note by JMG: See “The Coptic Names of the Chiefs and Officers”.

  5. Note by JMG: See color insert page 5.

  6. Note by JMG: That is, Maat, the goddess of justice.

  7. Note by JMG: This is a free rendering of Matthew 3:11 and Luke 3:16.

  8. Note in original document: Thou shalt not confound the Kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the Kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence.

  9. Note by Regardie: In Egyptological works the name of this god is Tum or Tmu.

  10. Note by JMG: That is, a hippopotamus. The “water-dragon” in question, in classic Egyptian depictions, is usually a crocodile.

  THE SYMBOLISM OF THE OPENING

  OF THE 0° = 0 GRADE OF NEOPHYTE

  The opening ceremony begins with the cry of the “watcher within” who should come to the right front of Hierophant and raise his wand. This symbol of the ray of the divine light from the white triangle of the three supernals thus descends into the darkness and warns the evil and uninitiate
d to retire, so that the white triangle may be formulated upon the altar through the combined effect of the formulae of the opening ceremony.

  Having done this, he sees that the entrance is properly guarded. And then the Hierophant calls to the Hiereus to test the members by the signs, the knowledge of which shows that they, though in the land of blindness and ignorance, have yet seen that triangle of divine light from the three supernals formulated in darkness. It is then noted that the names of the three chief officers begin with the letter of breath, the Coptic . In the name of Osiris the zinfin is mute, and silent, and concealed, as it were, by the Eta. In the name Horus, it is manifest and violently aspirated, while in the name Thmaest, it is partly one and partly the other, for it is compounded with the letter T in .

  (Η “Ae” is attributed to Chesed, zinfin to Aries, and to Earth and Saturn. This is intended to affirm the unknown life, which is inspired from the beyond, sent out to Aries, the commencement of the spring of the year, the life which after being inspired, is breathed forth again; and also the possible use of that breath, between the inspiration and the expiration, in the combination between it and the forces of the microcosm.)

  The whole is a rehearsal of the properties of the reflection of the element air down through the Middle Pillar of the Sephiroth, representing the reflection of the air from Kether, through Tiphareth to Yesod, and even to the citrine part of Malkuth. For the subtle aether is, in Kether, inspired from the divine light beyond; thence reflected into Tiphareth, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the Tree. In Yesod, it affirms the foundation of a formula and from Malkuth it is breathed forth or reflected back.

  And this formula the adept can use. Standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of Yechidah and from thence aspire (in the sense of adspire, i.e., to attract towards you in breathing 11) downwards into himself the lower genius as though temporarily to inhabit himself as its temple.

  Another formula of vibration is here hidden. Let the adept, standing upright, his arms stretched out in the form of a Calvary Cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. Let him retain the breath, mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past Yesod, but not resting there, but taking his physical life for a material basis, send it on into his feet. There he shall again momentarily formulate the name—then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that divine name. He will send his breath steadily forward into the universe so as to awake the corresponding forces of the name in the outer world. Standing with arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the Sign of the Enterer while vibrating the name out into the universe. On completing this, make the Sign of Silence and remain still, contemplating the force you have invoked.

  This is the secret traditional mode of pronouncing the divine names by vibration, but let the adept beware that he applies it only to the divine names of the gods. If he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. The method described is called “the vibratory formula of the Middle Pillar.”

  After noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the divine light may shine into the darkness. Then follows the purification and consecration of the hall by water and by fire, thus marking the limitation of the four cardinal points at the four quarters and the equation of the elements. This is the baptism of the place and, as it were, the preparation of a fitting shrine for the forces of the divine light. While all this goes forward, especially after the Hierophant’s “for by names and images are all powers awakened and reawakened,” the officers become clothed in their godforms and the invisible stations awake.

  The procession of officers is then formed in the north in readiness for the “mystic circumambulation in the path of light” (that is to say, none of the partakers is hoodwinked). It is formed in the north, beginning from the station of Stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. The mystic reverse circumambulation forms its procession in the south, beginning from the station of Dadouchos, as symbolic of the ending and judgment of the world by fire. But also, the mystic circumambulation commences by the Paths of Shin and Resh, as though bringing into action the solar fire; while the reverse circumambulation commences beside those of Qoph and Tzaddi as though bringing the watery reflux into action.

  The order of the mystic circumambulation. First comes Anubis, the watcher within; next Thmaest, the goddess of the Hall of Truth; then Horus; then the goddesses of the scales of the balance; then members, if the hall be large enough; and at the end the watcher without, the Sentinel. It is as though a gigantic wheel were revolving, as it is said: “One wheel upon earth beside the Kerub.”12 The name of the sphere of the primum mobile, Rashith ha-Gilgalim, signifies the heads or beginnings of whirling motions or revolutions. Of this wheel in the mystic circumambulation, the ascending side begins from below the pillar of Nephthys, and the descending side from below the pillar of Isis; but in the reverse circumambulation, the contrary.

  Now the nave or axis of this wheel is about the invisible station of Harpocrates—as though that god, in the Sign of Silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not.

  The mystic circumambulation is called symbolic of the rise of light and from it is drawn another formula for the circulation of the breath. It is the formula of the four revolutions of the breath (not, of course, of the actual air inspired, but of the subtle aethers which may be drawn thence and of which it is the vehicle—the aethers which awaken centres in the subtle body through the formula). This formula should be preceded by that of the Middle Pillar, described previously. By this method, having invoked the power you wish to awaken in yourself, and contemplated it, begin its circumambulation thus: Fill the lungs and imagine the name vibrating in the contained air. Imagine this vibration going down the left leg to the sole of the left foot—thence passing over to the sole of the right foot—up the right leg to the lungs again, whence it is out-breathed. Do this four times to the rhythm of the four-fold breath.13

  The object of the mystic circumambulation is to attract and make the connection between the divine light above and the temple. Therefore the Hierophant does not quit his post to take part therein, but remains there to attract by his sceptre the light from beyond the Veil. Each member in passing gives the Sign of the Enterer, thus projecting the light forward on his path from east to west, as he receives it from the Hierophant’s throne. Horus passes only once, for he is the son of Osiris and inherits the light by birthright from him. Therefore he goes at once to his station to fix the light there. Thmaest, the goddess of truth, passes twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. The watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar.

  Then follows the adoration of God, the vast one, the Lord of the Universe—at which again all give the Sign of the Enterer, the sign of the projection of the force of the light. Then only does the watcher declare that the sun has arisen and that the light shineth in darkness. Now comes the battery of the 0° = 0 grade—the single knock of Hierophant repeated by Hiereus and Hegemon. This affirms the establishment of the white triangle and therefore the completion of the opening ceremony. The mystic words “Khabs a
m pekht” which accompany the knocks seal the image of the light. Their significance implies, by various Qabalistic methods of analysis, as well as by a certain reading of the Coptic and Egyptian hieroglyphics, “light in extension” or “May light be extended in abundance upon you.” Konx Om Pax is the Greek corrupted pronunciation of this, put here to link it with its right origin.

  The grade of Neophyte has 0 or the circle for its number, as if hiding all things under the negative symbol. This is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in Kether where all things are one, and the consequent universal application of the secret formulae.

  Wands of the Chiefs

  Wands and Cloaks of the Primary Officers

  Grade Sash

  Officers’ Lamens

  The Coptic Names of the Chiefs and Officers

  Visible Stations

  Imperator:

  Nephthys:

  Neoph-tho-osest

  Praemonstrator:

  Isis:

  Ae-isest

  Cancellarius:

  Thoth:

  Tho-ooth

  Past Hierophant:

  Aroueris:

  Aroo-ouerist

  Hierophant:

  Osiris:

  Ae-shoo-rist

  Hegemon:

  Thmae-st

  Thmae-sh

  Thmaae-tt

  Hiereus:

  Horus:

  Hoor

  Kerux:

  Anubis:

  Ano-oobist-em-Pe-eeb-tte (Of the East)