The Golden Dawn

by Israel Regardie

  Now as soon as the magician shall see the visible manifestation of that spirit’s presence, he shall quit the station of the Hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit.

  S—Now doth the master of evocations remove from the sigil the restricting cord, and holding the freed sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, “By and in the names of … I do invoke upon thee the power of perfect manifestation unto visible appearance.” He then circumambulates the circle thrice holding the sigil in his right hand.

  T—The magician, standing in the place of the Hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground, within the circle, at the quarter where the spirit appears.

  This invocation should be of some length; and should rehearse and reiterate the divine and other names consonant with the working.

  That spirit should now become fully and clearly visible, and should be able to speak with a direct voice, if consonant with his nature. The magician then proclaims aloud that the spirit N. hath been duly and properly evoked in accordance with the sacred rites.

  U—The magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him.

  V—The magician carefully formulates his demands, questions, etc., and writes down any of the answers that may be advisable. The master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. And that he deceive in nothing, and that he fail not to perform that which he hath been commanded.

  W—He then dismisses that spirit by any suitable form, such as those used in the higher grades of the Outer. And if he will not go, then shall the magician compel him by forces contrary to his nature. But he must allow a few minutes for the spirit to dematerialize the body in which he hath manifested, for he will become less and less material by degrees. And note well that the magician (or his companions if he have any) shall never quit the circle during the process of evocation, or afterwards, till the spirit hath quite vanished.

  Seeing that in some cases, and with some constitutions, there may be danger arising from the astral conditions, and currents established, and without the actual intention of the spirit to harm, although if of a low nature, he would probably endeavour to do so. Therefore, before the commencement of the evocation, let the operator assure himself that everything which may be necessary, be properly arranged within the circle.

  But if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. Thus only may he in comparative safety quit the circle.31

  II.

  CONSECRATION OF TALISMANS

  A—The place where the operation is done.

  B—The magical operator.

  C—The forces of nature employed and attracted.

  D—The telesma or material basis.

  E—In telesmata, the selection of the matter to form the telesma; the preparation and arrangement of the place. The drawing and forming of the body of the telesma. In natural phenomena the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of water, a flame of fire, a pentacle, or the like.

  F—The invocation of the highest divine forces, winding a black cord round the telesma or material basis, covering the same with a black veil, and initiating the blind force therein. Naming aloud the nature of the telesma or operation.

  G—The telesma or material basis is now placed towards the west, and duly consecrated with water and fire. The purpose of the operation and the effect intended to be produced is then to be rehearsed in a loud and clear voice.

  H—Placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof.

  I—Announcement aloud that all is prepared and in readiness, either for charging the telesma or for the commencement of the operation to induce the natural phenomenon. Place a good telesma or material basis within the white triangle on the altar. Place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the triangle for evil.

  J—Now follow the performance of an invocation to attract the desired spirit to the telesma or material basis, describing in the air above it the lineal figures and sigils, etc., with the appropriate instrument. Then, taking up the telesma in the left hand, let him smite it thrice with the flat of the blade of the sword of art. Then raise it in the left hand (holding erect and aloft the sword in the right hand, stamping thrice upon the earth with the right foot).

  K—The talisman or material basis is to be placed towards the north, and the operator repeats the oration of the Hierophant to the candidate. “The voice of the exorcism said unto me, ‘Let me shroud myself in darkness, peradventure thus shall I manifest myself in light. I am the only being in an abyss of darkness. From the darkness came I forth ere my birth, from the silence of a primal sleep.’ And the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. Let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way.”

  L—Then, taking up the light (not from the altar) in right hand, circumambulate. Now take up telesma or material basis, carry it round the circle, place it on the ground due south, then bar it, purify and consecrate with water and fire afresh, lift it with left hand, turn, and facing west, say, “Creature of talismans, twice consecrate, thou mayest approach the gate of the west.”

  M—He now passes to the west with telesma in left hand, faces southeast, partly unveils telesma, smites it once with the flat blade of the sword, and pronounces, “Thou canst not pass from concealment unto manifestation, save by virtue of the name Elohim. Before all things are the chaos and the darkness, and the gates of the land of night. I am he whose name is darkness. I am the great one of the paths of the shades. I am the exorcist in the midst of the exorcism. Take on therefore manifestation without fear before me, for I am he in whom fear is not. Thou hast known me so pass thou on.” This being done, he replaces the Veil.

  N—Then pass round the circle with telesma, halt due north, place talisman on ground, bar, purify, and consecrate again with water and with fire, and say, “Creature of talismans, thrice consecrate, thou mayest approach the gate of the east.” (Hold talisman aloft.)

  O—Hold telesma in left hand, lotus wand in right, assume Hierophant’s form. Partly unveil talisman, smite with flat of sword, and say, “Thou canst not pass from concealment unto manifestation save by virtue of the name YHVH. After the formless and the void and the darkness, then cometh the knowledge of the light. I am that light which riseth in darkness. I am the exorcist in the midst of the exorcism. Take on therefore manifestation before me, for I am the wielder of the forces of the balance. Thou hast known me now so pass thou on unto the cubical altar of the universe.”

  P—He then recovers talisman or material basis, passes on to the altar, laying it thereon as before shewn. He then passes to east of altar, holds left hand over talisman, and sword over it erect. Then doth he rehearse a most potent conjuration and invocation of that spirit to render irresistible this telesma or material basis, or to render manifest this natural phenomenon of … , using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration.

  Q—The magician now elevates the covered telesma or material basis towards heaven, t
hen removes the Veil entirely, yet leaving it corded, crying with a loud voice. “Creature of talismans, (or material basis), long hast thou dwelt in darkness. Quit the night and seek the day.”

  He then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says, “By all the names, powers, and rites already rehearsed, I conjure upon thee power and might irresistible.” Then say the mystic words, Khabs am pekht, etc.

  R—Saith the magician, “As the light hidden in darkness can manifest therefrom, so shalt thou become irresistible.” He then takes up the telesma or the material basis, stands to east of the altar, and faces west. Then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesma powerful. Then he places the talisman or material basis between the pillars, himself at the east, facing west, then in the Sign of the Enterer, doth he project the whole current of his will upon the talisman. Thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the Sign of Silence, and then drops his hands. He now looks towards the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in natural phenomena a slight commencement of the phenomenon should be waited for. If this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east.

  And this conjuration may be repeated thrice, each time ending with a new projection of will in the Sign of the Enterer, etc. But if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. So let the master of evocations replace the talisman or material basis upon the altar holding the sword as usual, and thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. He is then to take back the talisman to between the pillars, and repeat the former process, when assuredly the light will flash.

  Now as soon as the magician shall see the light, he shall quit the station of the Hierophant and consecrate afresh with water and with fire.

  S—This being done, let the talisman or material basis have the cord removed and smite it with the sword and proclaim “By and in the Names of … , I invoke upon thee the power of ….” He then circumambulates thrice, holding the talisman or material basis in his right hand.

  T—Then the magician, standing in the place of the Hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names consonant with the working. The talisman should now flash visibly, or the natural phenomenon should definitely commence.

  Then let the magician proclaim aloud that the talisman has been duly and properly charged, or the natural phenomenon induced.

  U—The magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires.

  V—The operator now carefully formulates his demands, stating clearly what the talisman is intended to do, or what natural phenomenon he seeks to produce.

  W—The master of evocations now addresses a conjuration unto the spirit, binding him to hurt or injure naught connected with him, or his assistants, or the place. He then dismisses the spirits in the name of Jehovashah and Jeheshua, but wraps up talisman first, and no banishing ritual shall be performed, so as not to discharge it, and in the case of natural phenomena it will usually be best to state what duration is required. And the material basis should be preserved wrapped in white linen or silk all the time that the phenomenon is intended to act.

  And when it is time for it to cease, the material basis—if water, is to be poured away; if earth, ground to powder and scattered abroad; if a hard substance as a metal, it must be decharged, banished, and thrown aside; if a flame of fire, it shall be extinguished; or if a vial containing air, it shall be opened, and after that well rinsed out with pure water.

  III.

  —INVISIBILITY

  A—The shroud of concealment.

  B—The magician.

  C—The guards of concealment.

  D—The Astral Light to be moulded into the shroud.

  E—The equation of the symbols in the sphere of sensation.

  F—The invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the proper invocation.

  G—Formulating clearly the idea of becoming invisible. The formulating of the exact distance at which the shroud should surround the physical body. The consecration with water and fire, so that their vapour may begin to form a basis for the shroud.

  H—The beginning to formulate mentally a shroud of concealment about the operator. The affirmation aloud of the reason and object of the working.

  I—Announcement that all is ready for the commencement of the operation. Operator stands in the place of the Hierophant at this stage, placing his left hand in the centre of the white triangle and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery.32

  J—The operator now recites an exorcism of a shroud of darkness to surround him and render him invisible, and, holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, “In the name of the Lord of the Universe, etc., I conjure thee, O shroud of darkness and of mystery, that thou encirclest me so that I may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! So mote it be.”

  K—Now move to the north, face east, and say, “I have set my feet in the north, and have said, ‘I will shroud myself in mystery and concealment.’” Then repeat the oration, “The voice of my higher soul,” etc., and then command the mystic circumambulation.

  L—Move round as usual to the south. Halt, formulating thyself as shrouded in darkness, on the right hand the pillar of fire, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens.

  M—Now move from between the pillars thou hast formulated to the west, face west, and say, “Invisible I cannot pass by the gate of the invisible save by the virtue of the name of darkness.” Then formulating forcibly about thee the shroud of darkness, say, “Darkness is my name, and concealment. I am the great one invisible of the paths of the shades. I am without fear, though veiled in darkness, for within me, though unseen, is the magic of light.”

  N—Repeat process in L.

  O—Repeat process in M but say, “I am light shrouded in darkness. I am the wielder of the forces of the balance.”

  P—Now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the Neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulating of a shroud of invisibility around and about thee.

  Q—Now address the shroud of darkness, thus: “Shroud of concealment. Long hast thou dwelt concealed. Quit the light, that thou mayest conceal me before men.” Then carefully formulate the shroud of concealment around thee and say, “I receive thee as a covering and as a guard.” Then the mystic words.

  R—Still formulating the shroud, say, “Before all magical manifestation cometh the knowledge of the hidden light.” Then move to the pillars and give the signs and steps, words, etc. With the Sign of the Enterer, project now thy whole will in one great effort to realize thyself actually fading out, and becoming invisible to mortal eyes; and in doing this must thou obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a veil or cloud were formulating between it and thee (and be very careful not to lose thy self-control at this point). But also at this point is there a certain divine exstasis and an
exaltation desirable, for herein is a sensation of an exalted strength.

  S—Again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein, circumambulate the circle thrice.

  T—Intensely formulating the shroud, stand at the east and proclaim, “Thus have I formulated unto myself a shroud of darkness and of mystery, as a concealment and guard.”

  U—Now rehearse an invocation of all the divine names of Binah, that thou mayest retain the shroud of darkness under thy own proper control and guidance.

  V—State clearly to the shroud what it is thy desire to perform therewith.

  W—Having obtained the desired effect, and gone about invisible, it is required that thou shouldst conjure the powers of the light to act against that shroud of darkness and mystery so as to disintegrate it, lest any force seek to use it as a medium for an obsession, etc. Therefore rehearse a conjuration as aforesaid, and then open the shroud and come forth out of the midst thereof, and then disintegrate that shroud, by the use of a conjuration to the forces of Binah to disintegrate and scatter the particles thereof, but affirming that they shall again be readily attracted at thy command.

  But on no account must that shroud of awful mystery be left without such disintegration, seeing that it would speedily attract an occupant which would become a terrible vampire preying upon him who had called it into being.

  And after frequent rehearsals of this operation, the thing may almost be done “per motem.”33

  —TRANSFORMATIONS

  A—The astral form.

  B—The magician.

  C—The forces used to alter the form.

  D—The form to be taken.

  E—The equation of the symbolism in the sphere of sensation.

  F—Invocation of the higher. The definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation.

  G—Formulating clearly to the mind the form intended to be taken. The restriction and definition of this as a clear form and the actual baptism by water and by fire with the order name of the adept.