H—The actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof.
I—Announcement aloud that all is now ready for the operation of the transformation of the astral body. The magician mentally places the form as nearly as circumstances permit in the position of the enterer, himself taking the place of the Hierophant, holding his wand by the black portion ready to commence the oration aloud.
J—Let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc., belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. Then holding the wand by the black end, and directing the flower over the head of the form, let him say, “In the name of the Lord of the Universe, arise before me, O form of … , into which I have elected to transform myself. So that seeing me men may see the thing that they see not and comprehend not the thing they behold.”
K—The magician saith, “Pass towards the north, shrouded in darkness, O form of … into which I have elected to transform myself.” Then let him repeat the usual oration from the throne of the east. Then command the mystic circumambulation.
L—Now bring the form around to the south, arrest it, and formulate it there, standing between two great pillars of fire and cloud. Purify it with water and by fire, by placing these elements on either side of the form.
M—Pass to west, face southeast, formulate the form before thee, this time endeavouring to render it physically visible. Repeat speeches of Hiereus and Hegemon.
N—Same as L
O—Same as M.
P—Pass to the east of altar, formulating the form as near in the position of the Neophyte as may be. Now address a solemn invocation and conjuration by divine, etc. names appropriate to render the form fitting for thy transformation therein.
Q—Remain east of altar, address the form “Child of Earth,” etc., endeavouring now to see it physically. Then at the words, “we receive thee,” etc. he draws the form towards him so as to envelop him, being careful at the same time to invoke the divine light by the rehearsal of the mystic words.
R—Still keeping himself in the form of the magician say, “Before all magical manifestation cometh the knowledge of the divine light.” He then moves to the pillars and gives signs, etc., endeavouring with the whole force of his will to feel himself actually and physically in the shape of the form desired. And at this point he must see as if in a cloudy and misty manner the outline of the form enshrouding him, though not yet completely and wholly visible. When this occurs, but not before, let him formulate himself as standing between the two vast pillars of fire and cloud.
S—He now again endeavours to formulate the form as if visibly enshrouding him; and still, astrally, retaining the form, he thrice circumambulates the place of working.
T—Standing at the east, let him thoroughly formulate the shape, which should now appear manifest, and as if enshrouding him, even to his own vision; and then let him proclaim aloud, “Thus have I formulated unto myself this transformation.”
U—Let him now invoke all the superior names, etc., of the plane appropriate to the form that he may retain it under his proper control and guidance.
V—He states clearly to the form what he intends to do with it.
W—Similar to the W section of Invisibility, save that the conjurations, etc., are to be made to the appropriate plane of the form instead of to Binah.
—SPIRITUAL DEVELOPMENT
A—The sphere of sensation.
B—The Augoeides.
C—The Sephiroth, etc. employed.
D—The aspirant, or natural man.
E—The equilibration of the symbols.
F—The invocation of the higher. The limiting and controlling of the lower and the closing of the material senses, to awaken the spiritual.
G—Attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein; then by purification of his thoughts and desires. In doing this let him formulate himself as standing between the pillars of fire and cloud.
H—The aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the Lord of the Universe.
I—The aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar; in the position of the candidate in the enterer, and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. And he raises his astral right hand holding the presentment of his lotus wand by the white portion thereof, and raised in the air erect.
J—Let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the Second Adept in the entering of the vault), but as if with his astral consciousness, which is projected to the east of the altar.34
Now let the aspirant, concentrating all his intelligence in his body, lay the blade of his sword thrice on the Daath point of his neck, and pronounce with his whole will, the words “So help me, the Lord of the Universe and my own higher soul.”
Let him then rise, facing east, and stand for a few moments in silence, raising his left hand open, and his right holding the sword of art, to their full length above his head; his head thrown back, his eyes lifted upwards. Thus standing let him aspire with his whole will towards his best and highest ideal of the divine.
K—Then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the Hierophant, as before endeavouring to project the speaking conscious self to the place of the Hierophant (in this case to the throne of the east.) Then let him slowly mentally formulate before him the eidolon of a great angel torchbearer, standing before him as if to lead and light the way.
L—Following it, let the aspirant circumambulate and pass to south, then let him halt and aspire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. And then let him imagine himself as standing between two great pillars of fire and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of Assiah, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the Ancient of Days.
M—Now doth the aspirant move unto the west, faces southeast, and repeats alike the speeches of Hiereus and Hegemon.
N—After another circumambulation, the adept aspirant halts at the south and repeats the meditation in L.
O—And so he passes unto the east, and repeats alike the words of the Hierophant and the Hegemon.
P—And so let him pass to the west of the altar, ever led by the angel torchbearer. And he projects his astral, and he implants therein his consciousness, and his body kneels what time his soul passes between the pillars. And he prayeth the great prayer of the Hierophant.
Q—And now doth the aspirant’s soul re-enter unto his gross-form; and he dreams in divine exstasis of the glory ineffable which is in the bornless beyond; and so meditating doth he arise, and lifts to the heavens, his hands, and his eyes, and his hopes, and concentrating his will on the glory, low murmurs he the mystic words of power.
R—So also doth he presently repeat the words of the Hierophant concerning the lamp of the Kerux, and so also passeth he by the east of the altar unto between the pillars; and standing between them (or formulating them if they be not there as it appears unto him) so raises he his heart unto the highest faith, and so he meditates upon the highest Godhead he can dream of. Then let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. So let him then endeavour to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form.35
Then let him withdraw awhile from such contemplation and formulate for
his equilibriation once more the pillars of the temple of heaven.
S—And so again doth he aspire to see the glory conforming—and when this is accomplished, he thrice circumambulates, reverently saluting with the Sign of the Enterer the place of glory.
T—Now let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon. Presently also imagining it to enshroud and envelope him, and again endeavouring to identify himself with its glory. So let him exalt himself in the likeness or eidolon of a colossal being, and endeavour to realize that this is the only true self, and that the natural man is as it were the base and throne thereof, and let him do this with due and meet reverence and awe.
And therefore he shall presently proclaim aloud “Thus at length have I been permitted to begin to comprehend the form of my higher self.”
U—Now doth the aspirant make entreaty of that Augoeides to render comprehensible what things may be necessary for his instruction and comprehension.
V—And he consults it in any matter he may have especially sought for guidance from the beyond.
W—And lastly, let the aspirant endeavour to formulate a link between the glory and his selfhood; and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride.36
IV.
DIVINATION
A—The form of divination.
B—The diviner.
C—The forces acting in the divination.
D—The subject of the divination.
E—The preparation of all things necessary, and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm.
F—The invocation of the higher; arrangement of the scheme of divination and initiation of the forces thereof.
G—The first entry into the matter. First assertion of limits and correspondences: beginning of the working.
H—The actual and careful formulation of the question demanded; and consideration of all its correspondences and their classifications.
I—Announcement aloud that all the correspondences taken are correct and perfect; the diviner places his hand upon the instrument of divination; standing at the east of the altar, he prepares to invoke the forces required in the divination.
J—Solemn invocation of the necessary spiritual forces to aid the diviner in the divination. Then let him say, “Arise before me clear as a mirror, O magical vision requisite for the accomplishment of this divination.”
K—Accurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. And see that thou verify in the beginning of the judgment that part which is already known.
L—Next let the diviner formulate clearly under two groups or heads (a) the arguments for, (b) the arguments against, the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side.
M—First formulation of a conclusive judgment from the premises already obtained.
N—Same as section L.
O—Formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation.
P—The comparison of the first preliminary judgment with one second judgment developing therefrom, so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. And in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying, after due tests, on the indication afforded thee by the angelic form. And know, unless the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental, it will be below the plane desired.
Q—The diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form.
R—Having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working.
S—Formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation.
T—The diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon.
U—The diviner gives advice to the consultant as to what use he shall make of the judgment.
V—The diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination.
W—Lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another, and if by this means thou shalt arrive at a knowledge of another’s secrets, thou shalt respect and not betray them.
V.
ALCHEMY
A—The curcurbite or the alembic.
B—The alchemist.
C—The processes and forces employed.
D—The matter to be transmuted.
E—The selection of the matter to be transmuted, and the formation, cleansing, and disposing of all the necessary vessels, materials, etc., for the working of the process.
F—General invocation of the higher forces to action. Placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and silence.
G—The beginning of the actual process. The regulation and restriction of the proper degree of heat and moisture to be employed in the working. First evocation followed by first distillation.
H—The taking up of the residuum which remaineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. This powder is then to be placed again in the curcurbite. The fluid already distilled is to be poured again upon it. The curcurbite or philosophic egg is to be closed.
I—The curcurbite or egg philosophic being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. The matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. Standing now in the place of the Hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the Aries band (for in Aries is the beginning of the life of the year), ready to commence the general invocation of the forces of the divine light to operate in the work.
J—The pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. The conjuring of the necessary forces to act in the curcurbite for the work required. The tracing in the air above it with appropriate weapon the necessary lineal figures, signs, sigils, and the like. Then let the alchemist say: “So help me the Lord of the Universe and my own higher soul.” Then let him raise the curcurbite in the air with both hands, saying: “Arise herein to action, O ye forces of the light divine.”
K—Now let the matter putrefy in the balneum Mariae 37 in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. If from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. But be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at thi
s stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe.38
When the mixture be sufficiently black, then take the curcurbite out of the balneum Mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of Saturn to act therein; holding the wand by the black band, then say: “The voice of the alchemist” etc. The curcurbite is then to be unstopped and the alembic head fitted on for purposes of distillation.39
L—Then let the alchemist distil with a gentle heat until nothing remaineth to come over. Let him then take out the residuum and grind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled.
The curcurbite is then to be placed again in a balneum Mariae in a gentle heat. When it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. It is now to undergo another magical ceremony.
M—Now place the curcurbite to the west of the altar, holding the lotus wand by the black end, perform a magical invocation of the moon in her decrease and of Cauda Draconis. The curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full moon. The alembic head is then to be fitted on.
N—Repeat process set forth in section L.
O—The curcurbite is to be placed to the east of the altar, and the alchemist performs an invocation of the moon in her increase, and of Caput Draconis (holding lotus wand by white end) to act upon the matter. The curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon’s rays. (In this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position as to receive the direct rays did the cloud withdraw.)
P—The curcurbite is again to be placed on the white triangle upon the altar. The alchemist performs an invocation of the forces of the sun to act in the curcurbite. It is then to be exposed to the rays of the sun for twelve hours each day; from 8:30 a.m. to 8:30 p.m. (This should be done preferably when the sun is strongly posited in the zodiac, but it can be done at some other times, though never when it is in Scorpio, Libra, Capricornus, or Aquarius).
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