The Golden Dawn

by Israel Regardie

Throne of

  First in Order

  Second in Order

  Third in Order

  Fourth in Order

  Moveable

  Fixed

  Ace of Pentacles

  Common

  Moveable

  Fixed

  Ace of Wands

  Common

  Moveable

  Fixed

  p

  Ace of Cups

  Common

  Moveable

  Fixed

  Ace of Swords

  Common

  And now as the forces symbolized by these Aces pass in succession over these stations, so will they awake certain terrestrial action, according unto the sign of the division of the zodiac above which they pass in the domain of the Knaves or Princesses, and according unto the nature thereof. Nevertheless, the force roused by the Ace when on its throne will be of longer duration than at other points.

  And hence it is that the signs of the zodiac be divided into fixed or Kerubic, moveable or changing, and common or fluctuating, according unto the nature of the power which can be awakened therein. And again, these will be varied according unto their elements, for the elements have a various classification.

  Qualities of Elements

  Fire:

  Heat, dryness, excessive lightness, brilliance, excessive subtlety, motion rapid.

  Water:

  Cold, moisture, weight, obscurity, solidity, motion.

  Air:

  Heat, moisture, lightness, slight obscurity, subtlety, excessive motion.

  Earth

  Cold, dryness, excessive weight, excessive obscurity, excessive solidity, rest.

  Qualities of the Elements When Mixed in Pairs

  &

  Fire and Water:

  Slight weight, some subtlety, intense and rapid motion.

  &

  Fire and Air:

  Great heat, intense lightness, slight brilliance, intense subtlety, tense motion.

  &

  Fire and Earth:

  Great dryness, slight obscurity.

  &

  Water and Air:

  Great moisture, intense motion.

  &

  Water and Earth:

  Great cold, intense weight, intense obscurity, intense solidity.

  &

  Air and Earth:

  Some weight, intense obscurity, little solidity, little motion.

  Note by S.R.M.D.: I think it is here advisable to transcribe the following from Cornelius Agrippa: 17

  Of the Four Elements and Their Natural Qualities:

  “It is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and groundwork of our studies in the talismanic or magical art.

  “Therefore, there are four elements, the original grounds of all corporeal things, viz.: earth, air, fire, and water, of which elements all inferior bodies are compounded, not by way of being heaped up together, but by transmutation and union; and when they are destroyed, they are resolved into elements.

  “But there are none of the sensible elements that are pure. But they are more or less mixed, and apt to be changed the one into the other, even as earth being moistened and dissolved becomes water, but the same being made thick and hard becomes earth again, and being evaporated through heat it passes into air, and that being kindled into fire; and this being extinguished into air again; but being cooled after burning becomes water again, or else stone or sulphur, and this is clearly demonstrated by lightning.

  “Now every one of these elements has two specific qualities: the former whereof it retains as proper to itself; in the other as a mean, it agrees with that which comes directly after it. For fire is hot and dry; water cold and moist; and air hot and moist; and so in this manner the elements, according to two contrary qualities, are opposite one to the other, as fire to water, and earth to air.

  “Likewise the elements are contrary one to the other on another account. Two are heavy, as earth and water; and the others are light, as fire and air. Therefore the Stoics called the former ‘passives,’ but the latter ‘actives.’ And Plato distinguishes them after another manner, and assigns to each of them three qualities, viz.: To the fire brightness, thinness, and motion. To the earth, darkness, thickness, and quietness. And according to these qualities the elements of fire and earth are contrary. Now the other elements borrow their qualities from these, so that the air receives two qualities from the fire, thinness and motion, and from the earth one, darkness. In like manner, water receives two qualities from the earth, darkness and thickness; and from the fire one, motion. But fire is twice as thin as air, thrice more moveable, and four times lighter. The air is twice more bright, thrice more thin, and four times more moveable than water. Therefore, as fire is to air, so is air to water, and water to earth. And again, as the earth is to the water, so is water to air, and air to fire. And this is the root and foundation of all bodies, natures, and wonderful works. And he who can know and thoroughly understand these qualities of the elements and their mixtures shall bring to pass wonderful and astonishing things in magic.

  “Now each of these elements has a threefold consideration, so that the number of four may make up the number of twelve; and by passing by the number of seven into ten, there may be a progress to the supreme unity upon which all virtue and wonderful things do depend. Of the first order are the pure elements, which are neither compounded, changed, nor mixed, but are incorruptible and not of which but through which the virtues of all natural things are brought forth to act. No man is fully able to declare their virtues, because they can do all things upon all things. He who remains ignorant of these shall never be able to bring to pass any wonderful matter.

  “Of the second order are elements that are compounded, changeable, and impure, yet such as may, by art, be reduced to their pure simplicity, whose virtue, when they are thus reduced, doth above all things perfect all occult and common operations of nature; and these are the foundations of the whole of natural magic.

  “Of the third order are those elements which originally and of themselves are not elements, but are twice compounded, various, and changeable unto another. These are the infallible medium, and are called the middle nature, or soul of the middle nature; very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever, whether natural, celestial, or super-celestial. They are full of wonders and mysteries, and are operative in magic, natural or divine. For, from these, through them, proceeds the binding, loosing, and transmutation of all things—the knowledge and foretelling of things to come, also the expelling of evil and the gaining of good spirits. Let no one, therefore, without these three sorts of elements, and the true knowledge thereof, be confident that he can work anything in the occult science of magic and nature.

  “But whosoever shall know how to reduce those of one order into another, impure into pure, compounded into simple, and shall understand distinctly the nature, virtue, and power of them, into number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge and perfect operation of all natural things, and celestial secrets likewise; and this is the perfection of the Qabalah, which teaches all these before mentioned; and by a perfect knowledge thereof, we perform many rare and wonderful experiments. In the original and exemplary world all things are all in all. So also in this corporeal world. And the elements are not only in these inferior things, but are in the heavens, in stars, in devils, in angels, and likewise in God Himself, the maker and original example of all things.

  “Now it must be understood that in these inferior bodies the elements are gross and corruptible, but in the heavens they are, with their natures and virtues, after a celestial and more excellent manner than in sublunary things. For the firmness of the celestial Earth is there without the grossness of water, and the agility of air without exceeding its bou
nds. The heat of fire without burning, only shining, giving light and life to all things by its celestial heat.”

  (End of transcription.)

  Now the successive effect of the passage of the Aces over the stations above the place of a sign in the excitement of the forces of that sign may be readily calculated by the tables of the qualities of the elements simple and mixed, always being careful to take also into account the effect of the throne upon the season as well, and the nature of the sign.

  It is said that Kether is in Malkuth, and again, that Malkuth is in Kether but after another manner.

  For downwards through the four worlds the Malkuth of the less material will be linked unto the Kether of the more material. From the synthesis of the ten coruscations of the Aour (light) proceedeth the influence unto Eheieh, the Kether of Atziluth. And the connecting thread of the Ain Soph is extended through the worlds of the ten Sephiroth and is in every direction. As the ten Sephiroth operate in each Sephirah, so will there be a Kether in every Malkuth, and Malkuth in every Kether. Thus:

  Adonai Melekh will be the Malkuth of Atziluth.

  Metatron will be the Kether of Briah.

  Sandalphon

  Metraton } will be the Malkuth of Briah.

  Nephesch ha-Messiah

  Chaioth ha Qadesh will be the Kether of Yetzirah.

  Aschim will be the Malkuth of Yetzirah.

  Rashith ha Gilgalim, the Kether of Assiah.

  Cholem Yesodoth, the Malkuth of Assiah.

  Thaumiel, the Kether of the Qlippoth.

  The symbol of the connection between Malkuth of Yetzirah and Kether of Assiah will be of a form somewhat resembling that of an hourglass. The thread of the Ain Soph before alluded to, traversing the centre thereof, and forming the Ain Soph connection between the worlds:

  Connection Between the Worlds

  So that the symbol of the connection between the two planes is this. And also the modus operandi of the translation of force from one plane into another is in this, and hence doth the title of the sphere of Kether of Assiah signify the commencement of a whirling motion.

  Now also, in the diagram of Minutum Mundum, there be four colours attributed unto Malkuth—Citrine, russet, olive, and black. And if we consider them as in a vertical sphere, we shall find citrine uppermost and horizontal, russet and olive midmost and vertical, black lowermost and horizontal.

  And again, these four represent in a manner the operation of the four elements in Malkuth; for example:

  Citrine—Air of Earth

  Russet—Fire of Earth

  Olive—Water of Earth

  Black—Earth of Earth

  From the diagram of the hourglass symbol it will be manifest then that Malkuth of Yetzirah will be the transmitter of the Yetziratic forces unto Kether of Assiah, and that the latter will be the recipient thereof, and that the hourglass symbol or double cone, will be the translator from the one plane unto the other. Here, therefore, let us consider the Yetziratic nomenclature of the tenth path answering unto Malkuth, and of the first path answering unto Kether.

  The Tenth Path: It is called the Resplendent Intelligence and it is so called because it is exalted above every head, and sitteth on the throne of Binah, and it illuminateth the splendour of all the lights, and it causeth the current of influence to flow from the Prince of Countenances, i.e., Metatron.

  The First Path: It is called the Wonderful or Hidden Intelligence (the highest crown) for it is the light to cause to understand the primordial without commencement, and it is the primal glory, for nothing created is worthy to follow out its essence.

  Whence it is plain that Malkuth is, as it were, the collector together and synthesis of all the forces in its plane or world. While Kether being superior unto all else in its plane or world, will be the recipient and arranger of the forces from the plane beyond, so as to distribute them unto its subordinate Sephiroth in a duly ordered manner.

  And therefore any force of the multitudinous and innumerable forces in Malkuth may act through the upper cone of the hourglass symbol, and by means of the lower one translate its operation into Kether below, but its mode of transmission will be through the cones by the thread of the Ain Soph, or of the unformulated.

  So that in the transmission of force between two worlds the formulate must first become unformulate, ere it can reformulate in new conditions. For it must be plain that a force formulated in one world, if translated into another will be unformulated, according to the laws of a plane different in nature. Even as water in its fluid state will be subject to different laws to those governing it when in the conditions of either ice or steam.

  And as before said, there being in the Minutum Mundum diagram four chief elemental divisions of the Sephirah Malkuth, each of these will have its correlative formula of transmission unto the succeeding Kether. Hence also in the Order tarot teaching is there the dominion of the four Knaves or Princesses of the tarot pack around the north pole. Why then is it that it is the four amazons or Knaves, answering unto the final Heh of YHVH, that are here placed, rather than the four Kings, Queens, or Princes, or one of each nature?

  We are taught that these are the vice regents of the name in the Four Worlds, and that they are thus attributed among the Sephiroth.

  Yod

  Heh

  Vau

  Heh (final)

  Chokmah

  Binah

  Tiphareth

  Malkuth

  King

  Queen

  Prince

  Princess

  Now as Kether of Assiah is to receive from Malkuth of Yetzirah, it is necessary that in and about Kether there should be a force which partaketh of the nature of Malkuth, though more subtle and refined in nature. And therefore is it that the final Heh, or Princess force, have their dominion placed about Kether. They are so placed that they may attract from the Malkuth of the higher and form the basis of action for the Aces. So that a refined matter may attract its like, and the spiritual forces may not lose themselves in the void, to produce but a mistaken and whirling destruction for want of a settled basis. And herein is the mutual formula in all things, of a spirit and of a body, seeing that each supplies unto each that wherein the other is lacking, yet herein also must there be a certain condition, otherwise the harmony will not be perfect. For unless the body be refined in nature, it will hinder the action of a spirit cognate unto it. And unless the spirit be willing to ally itself unto the body, the latter will be injured thereby and each will mutually react on the other.

  Therefore, also, let the Adeptus Minor understand that there may be fault of the spirit as well as of the body, and that there is little difference between the material and sensuous person, and the envious, malicious, and self-righteous person—save that from their being more subtle and less evident, the sins of the latter are more insidious than those of the former, though both are alike evil. But it is as necessary to govern the spirit as to refine the body, and of what use is it to weaken the body by abstinence, if at the same time uncharitableness and spiritual pride are encouraged? It is simply translating one sin into another.

  Transmission of Force from Malkuth to Kether

  And therefore are the final Heh forces so necessary in Kether, as it is said in the tenth path of the Sepher Yetzirah: “It is so called because it is exalted above every head, and sitteth on the throne of Binah.” Now, in the Tree the two Sephiroth, Chokmah and Binah, are referred unto the Briatic world which is also called the throne or vehicle, that is, of the Atzilutic world unto which latter Kether is referred on the Tree. And referring unto the dominions of the four Princesses, thou shalt find that in the sphere they include Chokmah and Binah as well as Kether.

  Now there will be not one, but four formulae of the application of the four forces of Malkuth, unto the revolution of the Aces in Kether, and these acting not singly but simultaneously and with a different degree of force.

  Were Malkuth or Kether in the same plane or world the transmission of these forces from the
one unto the other would proceed more or less in direct lines. In this case, seeing that Malkuth and Kether be in different planes or worlds, the lines of transmission of these forces are caught up and whirled about by the upper cone of the hourglass symbol into the vortex where through passeth the thread of the unformulated, i.e., the Ain Soph. Thence they are projected in a whirling convolution (yet according unto their nature) through the lower cone of the hourglass symbol unto Kether.

  Whence it resulteth that these formulae are of the nature of the dragon, that is to say, moving in convolutions, and hence they are called the dragon or serpent formulae.

  Now imagining Malkuth of Yetzirah to be in a vertical position above Kether of Assiah, it will be plain that the whole of the black part of Malkuth will be towards Kether, but only a portion of the russet and olive parts, and that the citrine parts will be entirely removed and on the further side. Wherefore the natural operation of these four forces towards Kether will be: black, rather horizontal than vertical, and acting fully. Citrine rather horizontal than vertical but acting at the edge of the circumference of Kether, and slightly rather than strongly. Russet and olive rather vertical than horizontal, and acting moderately.

  Now these four formulae will imply four simultaneous movements in the revolution of the forces symbolized by the four aces round the northern pole.