The Golden Dawn

by Israel Regardie

  In the event of employing a charged or compound tattwa such as, let us assume, fire of earth, indicated by a red triangle within a larger yellow square, it may happen that the seer may find himself being escorted from one guide to another and passed from one plane to another. The same test should be applied, and not the slightest loophole should be left for the entry of even the smallest incongruous item. The divine names of the secondary tattwa should be vibrated, and the grade sign attributed to it should be assumed. Only when fully satisfied, and he must never permit himself to be easily satisfied, should the seer proceed. If the first guide be left behind, he must be accorded courtesy of farewell. “Always treat these beings with courtesy and in accord with their rank. Pay deference to the superior orders, the archangels, angels, and rulers. To those of lower rank, bear yourself as an equal; and to those lower still, as to servants whom you treat politely, but do not allow familiarity. Elementals pure and simple, such as fairies, gnomes, and so on, must be treated with firmness and decision, as they are often mischievous and irresponsible, even though free from malice.” It is also said to be a good practice, since form is symbolic in these regions, to imagine yourself as large as possible, always taller than the being confronting you; and under every circumstance maintain self-control and fearless demeanour.

  At first, and for the first half-a-dozen experiments, the student should be content with the simple observation of the landscape and, if possible, the type of guide who appears in answer to the names. At the beginning it is more important to acquire facility in passing through these symbolic doors than in acquiring impressive visions. The seer will find himself on the right track if he is content, for quite some little time, with a glimpse of a hill, a cave, an underground hall, or an angel of the element, and so on, returning after the brief visit. With facility acquired, he may stay in the vision for a longer period, which should be relatively full of incident and action, and should impart no little knowledge.

  The method of leaving the tattwa and returning to Earth is the precise reversal of the initial process. After thanking the guide and bidding him farewell, the seer should retrace his footsteps to the symbolic door—the purple or lavender-blue square. It is insisted that this return should be made as definite as possible. That is, there should be no sudden departure from the place and finding oneself back in one’s normal state of mind. The seer will be wise if he carefully follows the passage he has walked through, even if it has been a very long way, the reason being that it is well to keep the two states of consciousness, the two planes, quite distinct from one another. There should be no merging of the elemental plane into the plane of everyday consciousness, and the best way of ensuring this is to make both coming and going follow a definite and distinct technique. After having found your way back to the door, you pass through it, again with the Sign of the Enterer, and return to your body. At once stand up, and make physically and firmly the Sign of Silence, raising the left forefinger to the lips, and stamping with the right foot. Always note that the first Sign of the Enterer is answered and followed by the Sign of Silence.

  It is not well to repeat these experiments too frequently at first; some advise an interval of several days between them, for the first few months of one’s efforts in this direction. But when performed, the seer should make every effort to avoid self-delusion and deception. He should be alert the whole time and never embark on these experiments when tired or not physically well. At the least threat of incoherence, or the entry of incongruous symbols or elements into the vision, the names, signs, and symbols should be repeated. Thus and thus alone may he hope to avoid delusion. These planes are a source of untold danger to whosoever is not able to take them with the proverbial grain of salt. Flattery, which is one of the most frequent types of delusion encountered and the most common source of trouble, should be avoided like the plague. Madness lies that way, and I cannot stress too strongly that vanity should be wholly discarded and flattery eschewed.

  During his adventures, the seer should endeavour to describe carefully and in full detail the landscape of the vision. He should discover if possible the special attributes and nature of that plane, the type of its inhabitants—spiritual, elemental, and so on; the plants, animals, and minerals which would correspond to its nature; the operation of its influence upon man, animals, plants, and minerals here.

  The process of working by placing the symbol upon the forehead, instead of imaginatively passing through it, is not a good practice. S.R.M.D.5 claims that it is liable to derange the brain circulation and cause mental illusions and disturbance, headache and nervous exhaustion. It is also necessary to avoid self-hypnotism, for this would dispose towards mediumship and make the seer the playground of forces. The seer at all costs must control and not permit himself to be controlled. If in danger at any time, or should he feel that he cannot accommodate the forces of the vision to his will or that his self-control is breaking, he should resort to the vibration of the names and then retire from the vision.

  By continuing these practices for a long period of time, the inner clairvoyance will develop, and with perseverance the visions will grow from vague indeterminate pictures, hardly distinguishable from imaginative concepts, to vivid powerful experiences. But even when these do occur he should under no circumstances accept them on their face value or neglect his tests, for the whole astral plane, apparently, seeks to delude the seer, and if he opens himself by neglecting the tests, he is lost. With considerable practice, too, the symbols may be discarded, for they will not be required to give entrance to the planes, though for the beginner no attempt should be made to work without the use of the actual material symbol. It will be found wisest to keep as much to the physical plane as possible by employing the physical symbols and by making the appropriate signs and steps with the physical body, as well as by speaking audibly and describing the vision as it proceeds.

  When the student has become fairly proficient with the use of simple tattwas, he should experiment with the compound tattwas, and not be satisfied with his ability to skry until he is perfectly familiar with every part of the planes represented by those symbols. Then he can devise further experiments with other symbols. The use of the element Akasa, the indigo egg, was in the Order usually postponed until entry had been obtained into the Second Order. The reason for this was that no traditional names are provided for use with this symbol as with the other four, and the student must discover or devise his own. As has already been described at length, the entrance into these subtle planes is obtained by means of the divine names, the rule being to invoke the highest names known by the seer. Any student who has studied the Adeptus Minor ceremony and the Ritual of the Pentagram will realize what names are required for use with this symbol of Akasa. Eheieh, Agla, Yeheshuah, and Eth will be the general names for the simple tattwa, and the compound or charged Akasa cards will demand the use of the names from the Enochian Tablet of Union.

  It will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colours, for these make perfect “doors” through which the seer can pass. And while these symbols are also attributed to the elements, the vision acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of the tattwa cards. The Hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to a subtle plane. A vast new field of knowledge is thus opened up. The names appropriate to each of these symbols are given in these papers, which should be carefully studied by the student. And he should remember that the formula of the employment of the divine names and signs applies equally to these other symbols as they did to the tattwa cards.

  There was a good deal of glib parlance within the Order as to “astral vision” and “etheric vision.” The former was described as the ordinary tattwa vision, in which objects and landscapes, though vivid and alive, are yet “flat” as though reflected on a mi
rror, rather like a cinematograph film. “In this form of descrying, note that you see objects reversed, as to right and left, for which suitable allowance must be made.” The use of the phrase “mirror-like vision” is actually a very adequate description. Yet this is capable, as development proceeds, of merging into another type of vision—a full-blooded clairvoyance, in which things and people are seen in three dimensions, and as though the seer were not merely watching the scene, but were actually in it. Some explained that as “etheric vision” although the actual Order documents describe this as the clairvoyance ensuing from astral projection. Greatly Honoured Frater D.D.C.F. states: “If instead of this simple vision a ray of yourself is sent out and actually goes to the place (astral projection) there is not necessarily the sense of reversal of objects. …Scenes, things, instead of being like pictures, have the third dimension, solidity; they stand out like bas-relief, then haut-relief, then you see as from a balloon, as it is said, by a bird’s-eye view. You feel to go to the place, to descend upon it, to step out upon the scene, and to be an actor there.” The same rules laid down for the simpler method of slaying should be followed here, and always the highest divine names should be used and constant tests applied. The paper which follows this, dealing with skrying and astral projection by V.N.R.,6 will explain the process a little more fully by means of setting forth an example of its working.

  Another technique, making use of this faculty, was described in a paper recording a lecture by Frater Sub Spe. The idea was to reread the rituals, and then endeavour to retread the paths astrally. One example given was that the seer should formulate in imagination a vast pylon, and within its gates he should visualize the Hebrew letter Tau, the thirty-second Path. This should be preceded by a study of the ritual of the Theoricus grade, especially of the rite of the Kerubic stations. Then, imagining himself passing through this letter Tau and entering the pylon, he should proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. The resulting vision should be similar to the passage of the path in the ceremony, but whereas this latter was purely symbolic, the former may be real and dynamic, and may develop into an initiation in the true sense of the word. The same technique may be applied to every Path and to every Sephirah.

  Developing still further from this, there is another practice which passes beyond mere clairvoyance, though making use of it. This is called rising on the planes and is a spiritual process after spiritual conceptions and higher aims. “By concentration and contemplation of the divine, you formulate a Tree of Life passing from you to the spiritual realms above and beyond yourself. Picture to yourself that you stand in Malkuth, then by the use of the divine names and aspiration, you strive upwards by the Path of Tau towards Yesod, neglecting the crossing rays which attract you as you pass up. Look upwards to the divine light shining downward from Kether upon you. From Yesod leads upwards the Path of Samekh, Temperance; the arrow, cleaving upwards, leads the way to Tiphareth, the great central sun.” D.D.C.F. also suggests that, having risen to Tiphareth, the adept skryer should formulate to himself that he is bound to a cross, exactly as occurred in the Adeptus Minor ceremony, and by invoking the great angel Hua beseech help and guidance in the pathway of light. By this method, he may more easily ascend the planes which lead to the glory of the crown. Thus formulating in the imagination the different parts of the Tree of Life, and vibrating the god names appropriate to the Sephiroth or Paths, the seer may find himself, if his aspiration is sincere and keen, rising towards the spiritual light, bathed in that golden glory of effulgence which is continuously shed from above.

  Though it may seem rather out of place to quote Aleister Crowley here, yet he has written things in his Magick on this subject that are so very important that I am impelled to quote them here for the benefit of the student. The important drill practices, in his belief, are:

  “1. The fortification of the Body of Light by the constant use of rituals, by the assumption of godforms, and by the right use of the Eucharist.

  “2. The purification and consecration and exaltation of that body by the use of rituals of invocation.

  “3. The education of that body by experience. It must learn to travel on every plane; to break down every obstacle which may confront it.”

  In a footnote to the above, he has appended a footnote which I reproduce herewith:

  “The aspirant should remember that he is a microcosm. ‘Universus sum et Nihil universi a me alienum puto’ should be his motto. He should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the Sephiroth and the Paths. These being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. He may then practise Rising on the Planes from these spheres, one after the other in rotation. When he is thoroughly conversant with the various methods of meeting unexpected emergencies, he may proceed to investigate the regions of the Qlippoth and the Demonic Forces. It should be his aim to obtain a comprehensive knowledge of the entire astral plane, with impartial love of truth for its own sake; just as a child learns the geography of the whole planet though he may have no intention of ever leaving his native land.”

  The clairvoyance thus obtained may be used to watch the progress of ceremonies, when it becomes a highly useful gift, sometimes a necessity; and also in observing what occurs astrally when certain sigils or pentagrams are traced or names vibrated.

  There are several methods of testing and protection, in addition to those already mentioned. The supreme method of protection—though it is infinitely more than technical means of banishing—is through the assumption of the godform of Harpocrates. The astral image should be formulated either as rising from a lotus or else standing erect over two crocodiles. Little need be said about this technique; it is adequately described elsewhere, in Z.1. Incidentally, this is an excellent preparation for meditation or vision, to formulate the form about and around one, and to identify oneself with it.

  In the event, during any vision, that the seer is approached by entities, as to whose integrity or true character he has some doubts, the simplest form of testing is to formulate between the seer and the approaching entity the Banner of the West. As described in the document about the symbolism of the Neophyte ceremony, this banner is that which bars and threatens. It is one of the insignia of the Hiereus, whose throne is in the west of the temple, and his office is that of “avenger of the gods,” so situated as to represent a seat of witness and of punishment decreed against evil. And all his insignia partake of this symbolism. Thus, should the being be of an evil nature, “thus far and no further” is the message indicated to it by the banner. The interposition of the banner would be immediately efficacious, by causing it to disappear instantaneously. If, however, the entity is well intentioned and not evil, no harm will have been done by that formulation. No balanced force, no power of good, will object or resent legitimate forms of testing its integrity.

  Since, likewise, the Banner of the East, one of the insignia of the Hierophant in the east of the temple, “represents the ascent of the initiate unto perfect knowledge of the light,” it may assist to formulate this banner about his own being. The central cross of the banner will suggest his own form with outstretched arms—a true Calvary Cross. About him, the seer will visualize vividly the interlaced red and blue triangles of the Tiphareth hexagram, at the same time imagining that the white triangle of the supernals has descended into his heart. The alternate and occasionally simultaneous use of these banners is a powerful means of banishing the evil and invoking balanced power to one’s aid. In the rubrics of certain rituals, the injunction occurs to formulate this banner about talismans or flashing tablets that are being consecrated, as this process assists the descent or the incarnation of the light, or the invoked force, into the symbol.

  The employment of the Rose Cross together with the vibration of the Pentagra
mmaton, YHShVH, is likewise another method of ensuring protection and of banishing evil. Usually, as previously stated, any threat of danger on the elemental planes represented by the tattwa symbols may be met simply by the vibration of the appropriate divine names, and, though very rarely necessary, by the banishing pentagrams traced in the air. The Rose Cross and the Pentagrammaton will apply more to planes above or more powerful than those of the tattwas. Experience combined with a sound instinct will dictate to the seer when such symbols should be used. He will find it occasionally of great assistance to commence his experiments by the preliminary use of the banishing rituals and by burning some incense.

  In the Outer Order of the Stella Matutina, or the Golden Dawn, formal dress for this type of work as for temple ceremonies consisted of a black gown, red slippers, and a black and white nemyss; the sash of the grade could also be worn. In the Order of the R.R. et A.C., it was customary to wear a white gown, yellow or gold slippers, a nemyss of white and yellow stripes, and the Rose Cross lamen on one’s breast. The lotus wand should be employed and held in the hand whilst skrying, and the four elemental weapons—fire wand, water cup, air dagger, and earth pentacle—should be placed before one. If there is a small table convenient, this should be covered with a black cloth, and the implements grouped on this as upon the altar, while the cross and triangle of the order should be put in the centre. Sometimes, a sympathetic projection into the elements may be encompassed by the preliminary use of the appropriate prayer of the elements provided in the grade rituals.

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  1. Note by Regardie: This paper is compiled from several unofficial documents which were not sufficiently interesting to publish in unabridged form by themselves. Also several pieces of oral instruction are here included. I have kept rigidly to the technique as taught and practiced in the Order.