THE SECRET INNER

ORDER RITUALS OF
THE GOLDEN DAWN
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Rebels & Devils; The Psychology of Liberation
Edited by Christopher S. Hyatt, Ph.D.
Aleister Crowley’s Illustrated Goetia
Taboo: Sex, Religion & Magick
Sex Magic, Tantra & Tarot: The Way of the Secret Lover
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Ask Baba Lon
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Edited with a Foreword By Shelley Marmor
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Beyond Duality: The Art of Transcendence
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Woman’s Orgasm: A Guide to Sexual Satisfaction
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The Dream Illuminati The Illuminati of Immortality
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An Insider’s Guide to Robert Anton Wilson
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Shaping Formless FireSeizing PowerTaking Power
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 By Anthony Pearsall
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The Illuminati Conspiracy: The Sapiens System
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THE SECRET INNER
ORDER RITUALS OF
THE GOLDEN DAWN

BY PAT ZALEWSKI
Foreword by DR. TONY FULLER
Preface by MARTIN THIBEAULT
Introduction by PAT ZALEWSKI

NEW FALCON PUBLICATION

LAS VEGAS, NEVADA, U.S.A.
 Copyright © 1988 by Patrick Zalewski

All rights reserved. No part of this book, in part or in whole, may be reproduced,
transmitted, or utilized, in any form or by any means, electronic or mechanical,
including photocopying, recording, or by any information storage and retrieval
system, without permission in writing from the publisher, except for brief quotations
in critical articles, books and reviews.

ISBN 13: 978-1-56184-535-4

ISBN 10: 1-56184-535-3

First Published Edition 1988

Second Revised Edition New Falcon 2016

The paper used in this publication meets the minimum requirements of the
American National Standard for Permanence of Paper for Printed Library Materials
Z39.48-1984

Printed in USA

NEW FALCON PUBLICATION

9550 South Eastern Avenue • Suite 253
Las Vegas, NV 89123
www.newfalcon.com
email: [email protected]
 TABLE OF CONTENTS

Foreword Dr. Tony Fuller

Preface Martin Tribeault

Introduction Pat Zalewski

CHAPTER 1 Felkin and the New Zealand Order

CHAPTER 2 The Origins of the Rosicrucian Order

The Cypher Manuscripts

CHAPTER 3 The Gods and Rituals

CHAPTER 4 Enochian Pronunciation

The Magical Language: “A Vocabulary”

CHAPTER 5 The 6=5 and 7=4 Rituals of the R.R. et A.C.

APPENDIX I The Equinox Ceremony

APPENDIX II The Portal of the Rosy Cross

APPENDIX III Inner Order Study Curriculum

APPENDIX IV “The Order of the Round Table

 FOREWORD

T HE LAST OUTPOST OF THE GOLDEN DAWN

For any modern scholar of the history of that extraordinary

Victorian magical Order known as the Hermetic Order of the Golden
Dawn Pat Zalewski’s Secret Inner Order Rituals of the Golden Dawn was
groundbreaking. Indeed it was also particularly exciting for all those
modern occultists who in the 1970s began to use published rituals and
teachings to revive the Order. Pat’s book appeared in 1988 and not
merely provided hitherto unknown rituals and papers but also
provided the first public exposure of the astonishing news that in
remote New Zealand a Temple which had opened in 1912 had
continued to operate in secrecy right up until late 1978.
The Temple was formally titled Smaragdum Thalasses and was the
very last remaining temple of the Hermetic Order of the Stella
Matutina, an immediate and direct descendent of the short-lived
Golden Dawn. To say it was the last to close its doors and cease
functioning is not a metaphorical description for, unique amongst all
the temples, Smaragdum Thalasses possessed its own architecturally
designed building, named ‘Whare Ra’ or ‘House of the Sun’, which was
constructed for the express purpose of conducting the magical
ceremonies of the Order. The curtain call came on 24 August 1978
when a letter was sent to all members from the three Chiefs
announcing the closure and the fact that there would be ‘no Vernal
Equinox ceremony’. In their letter they state; “The Chiefs have very
reluctantly reached the conclusion that the Order, at least in its present
form, has served its purpose and the Divine Guardians have withdrawn
themselves.”
With a membership of between 300-400 men and women
throughout its relatively untroubled and secret lifespan of 66 years, it
was clearly the most successful of all the Golden Dawn temples. But
not until Pat’s book emerged ten years after closure was anything
known about Whare Ra other than a few brief references found in a
number of books written by various authorities on the Order history.
Indeed, as late as 1986 Dr. R. A. Gilbert writes, with regard to the
temple, that ‘after 1916…nothing further is known of its history’. Over a
period of nearly 30 years since the publication of Secret Inner Order
Rituals of the Golden Dawn a growing body of literature has arisen
concerning this extraordinary temple–many also written by Pat–and it
is attracting increasing attention from scholars around the globe.
What made Pat’s book unique within this historical field was that
many members of the temple were still alive and Pat was able,
through personal friendships and shared interests, to speak directly to
them and obtain contemporary accounts of their experiences. In this
regard my own personal history has a curious parallel with Pat’s.
Quite independently of him I became closely acquainted with many of
the Whare Ra members and with all its last Chiefs. And it was just
after Pat had published this important book that I met him and we
have remained close friends ever since, comparing and exchanging our
own often different experiences of working with Whare Ra members.
Precisely because of the longevity of the temple, its large membership
and many surviving documents, the historical narrative of Smaragdum
Thalasses is extremely rich and thus through our different access to
individuals and documents we were each frequently able to acquire
information not available to the other. I am delighted that Pat and
New Falcon Publications have reissued an updated edition of this
groundbreaking book. Although we now know far more about the
history of the Order and this temple in the years which have passed
since its first publication, the book is in no way outdated and it
remains as valuable to the scholar and occultist as it ever was. And for
this we owe a debt of gratitude to Pat for having the foresight to
ensure that firsthand impressions and knowledge of some of the
Order’s last members are recorded for posterity.

Tony Fuller
October 2016
 PREFACE

When this book was first published in 1988, its author Pat
Zalewski was a name known only to very few in the Golden Dawn
community at large. In fact, the community itself was still very small
and fragmented. Nevertheless, the contents of the book were
extremely impactful because they made available for the first time
some very advanced teachings of the Order. Among these were the
6=5 Adeptus Major and 7=4 Adeptus Exemptus Initiation
Ceremonies of the Stella Matutina’s Inner Order, which had nowhere
else before been published. In addition to these and certainly no less
important, was the publication of Flying Roll 39–The Etheric Link.
This flying roll contains a powerful ceremony which passes on an R.R.
et A.C. lineage, and which only a handful of us in the world today
have received and have the ability to transmit.
The new release of this book is a most welcome addition to every
Golden Dawn practitioner’s library for it is not only a classic in the
field, but now comes with many major additions and corrections. Pat
Zalewski, a Magus 9=2 with 40+ years of experience in the G.D.’s
1st, 2nd, and 3rd Orders, has decided to come forward and unveil
some of the blinds and omissions from the previous edition and to
include further relevant historical information in the new chapter on
‘Felkin and the New Zealand Order’. With both the 6=5 and 7=4
now complete and the Enochian Dictionary copy being a more
extensive one, we have Dr. Tony Fuller to thank for providing
additional copies for a comparative study.
For all serious students of the Golden Dawn tradition, this book is
a gemstone not only for some of the rare and hitherto unpublished
material it contains, but also because of the knowledge and experience
its author shares when introducing these. Pat Zalewski’s impact on the
modern manifestations of the Golden Dawn is something which is
generally understated. Being one of the very few remaining Adepti
who have been properly trained by Adepti from the old Order, his
understanding of the tradition far exceeds anything which most Order
heads and G.D. authors of today would dream of. I am not saying this
to make diminishing comparisons, but rather to accentuate the
wonderful opportunity all of us Golden Dawn students have in being
able to continue to tap into the wealth of experience and knowledge
of a teacher such as Pat Zalewski.
Publications as these are few and far between, and they are of
tremendous value for our Great Work. I personally have the honour
and pleasure of having Pat as an Initiator, Mentor, Brother, and
Friend, and I simply cannot express enough how blessed we are to
have him leading the way in this powerful Golden Dawn system which
is so vast and intricate. I can only hope that I too, being his sole
successor and the main carrier of his teachings, will like him be able
to shine as a beacon of light for our Egregore.
Our community of varying Golden Dawn Orders who share in the
mysteries benefit tremendously through books such as the one you are
holding. In fact, amidst all of our differences in culture and method, it
is the knowledge both oral and written which unites us in the spirit of
our work. Let us always remember this and may this book prove to be
both of value to our personal work as individuals, as well as to our
Order and its work as a whole.

Martin Thibeault
9°=2° K.’.R.’.

Archon Basileus of the

Order of the Golden Dawn

OrderoftheGoldenDawn.com
 INTRODUCTION

The idea to publish this book originally came through a frustration

with Golden Dawn authors stating that all the Golden Dawn temples
had closed their doors by the end of the 1950s and that Israel
Regardie was the last living adept of the Golden Dawn. From that
point the concept of an imagined Golden Dawn began to form in some
authors’ minds as to what they taught and how they taught, solely
based on papers without any context for knowing how those papers
were delivered, what the teachings were and with a lack of
understanding what the oral traditions were. Temples were springing
up like mushrooms in cow paddock and those that wanted to explore
above the 5=6 were using Waite’s modified rituals and some of
Crowley’s. The only way to help change this was to publish these
higher Stella Matutina rituals and create a level playing field by
providing everyone with the 6=5, 7=4 and Etheric link rituals.
Regardie had published the rituals up to 5=6 and I wanted to round it
off with this publication. At that point I had not anticipated writing
anything more other than to let people know what we had in New
Zealand so the Whare Ra history would be more than a footnote.
Whatever my intention was, fate apparently had something else in
mind for me. Before I was going to publish the rituals, I felt I had to
ask permission from some of my ex Whare Ra seniors and got their
blessing to do so.
The second edition would never have seen daylight if it was not for
Tony Fuller, who had many of the same experiences I had with ex
Whare Ra members. He convinced me to correct a number of errors in
the book, especially in the rituals and also sharpen up some of the
Whare Ra history and add more information in that area. Tony is
currently writing his own book on Whare Ra history and I see this
second edition as preamble to what is to come from him which will be
quite considerable.

Pat Zalewski
 CHAPTER 1
FELKIN AND THE NEW ZEALAND
ORDER

If ever there was a character straight from the pages of a Rudyard

Kipling novel then Dr. Robert Felkin would be a most likely candidate.
A medical missionary in Africa and expert in tropical diseases who
spurred on towards African missionary work by meeting with explorer
David Livingston who gave a lecture at his grammar school in
England. The British medical journal of February 12th, 1926 gives an
interesting snapshot of Felkin’s life as a missionary in his obituary.
Some of his more flamboyant adventures with equally flamboyant
characters were when Felkin met General Gordon at Khartoum, just
before his death, and further on with Mehmed Emin Pasha, an
Ottoman-German physician, naturalist, and governor of the then
Egyptian province of Equatoria (now Southern Sudan and upper
Uganda) on the white Nile. The journey from the Nile to the Great
Lakes was fraught with danger and hardship, but eventually Felkin
and his companions reached Uganda. In February, 1879, he was
presented to King M’tesa, and became his personal physician. Felkin
was challenged by an anti-missionary movement with the tribes which
placed him and his party in great danger which he only survived by
predicting an eclipse and established his bone fides as power medicine
man. This was some six years before Kipling wrote of such an event in
King Solomon’s Mines, which also took place in the general Uganda
area. Felkin may have been the inspiration for that passage that
Kipling relied on. Much of his time in Uganda was spent in the study
of local diseases, and he also made anthropological measurements of
the pygmies. He left Uganda with the envoys of King M’tesa to Queen
Victoria, and returned with them safely to the Nile, thus destroying an
old superstition that no white man could journey to the Great Lakes
and back without losing his life. His next expedition was to Zanzibar,
where he lived for three years and worked with the explorers
Schweinfurth, Buschta, Junker, and Sir Harry Johnston. His interest in
the welfare of the natives made him a strong opponent of the slave
trade, and he became a very active member of the Anti-Slavery
Society. During his time in Africa he claimed to have witnessed many
incredible events such as a caesarean birth delivering by local
tribesman in 1879 and a transfiguration–the process of animals
appearing out of thin air through the power of a witch doctor.

Dr. Robert Felkin

Dr. Felkin joined Amen Ra Temple of the Golden Dawn in

Edinborough in March 1894 and by December 1896 he was admitted
to the Inner Order along with his first wife Mary. By 1900, Felkin was
an influential member of the Hermetic Golden Dawn’s Inner Order
and prominent member of the Sphere Group which delved into
Enochian research. The split in the Golden Dawn came in 1900 when
Samuel Mathers accused fellow Chief, Dr. Wynn Westcott of
fabricating the orders’ esoteric and historical origins which resulted in
schism in the order. One group under Mathers renamed their order as
the Alpha et Omega which the second group who retained the bulk of
the Golden Dawn membership still maintained the original name until
1902 and ran itself by committee with elected Chiefs, Felkin being one
of them alongside Brodie Innes and Percy Bullock and the name of the
order was changed to Morgen Rothe. At that time Dr. Felkin was
known for his clairvoyant ability and aided by his second wife who
was equally well versed and claimed contact with entities called the
Sun Masters and who claimed to be connected to the Golden Dawn’s
Third Order, exactly what it entailed was never a clear point other
than a high level of adeptship.
In 1903 a further split developed in the Golden Dawn with A.E.
Waite’s group rewriting the rituals and decidedly were not looking for
astral masters which was the primary point of philosophical difference
between the two groups. Felkin believed in astral masters and SDA
connection to the Golden Dawn and was actively looking for them in
the flesh or otherwise, while clearly Waite did not. The Felkin–Waite
relationship was an uneasy alliance of sorts with both groups sharing
the original Golden Dawn papers. Waite was their custodian which
continued up until the First World War. It was something Felkin later
regretted when Waite refused to hand over any of those documents
when he asked for them. Both groups at this point had different names
with The Stella Matutina under the Felkin, Innes and Bullock triad and
the Holy Order of the Golden Dawn under Waite.
By the late 1980s and for most occult historians the Golden Dawn
had ceased to exist by 1900 with the highest studied grade attained
being the second subgrade of the 5=6, the Theoricus Adeptus Minor
plus nominal 6=5 and 7=4 grades. Mathers, Woodman and Westcott
were the nominal 7=4 and Moina Mathers had reached the 6=5
level. Also there has been no indication of any advanced papers
beyond the level of Theoricus Adeptus Minor and some of those
appear to have been written post 1900 even though the list of
documents for those levels were written pre-1900, which is a puzzle in
itself.
At that stage, there were subgrades within the Adeptus Minor level
of which only two were worked: Zelator Adeptus Minor and Theoricus
Adeptus Minor. A third subgrade of Practicus Adeptus Minor was
drafted up although it was never implemented within the Golden
Dawn’s Inner Order: the Rosea Rubea et Aurea Crucis. The final
subgrade of Adeptus Adeptus Minor was in fact never utilized in the
Golden Dawn proper.
In approximately 1898, an American couple by the name of
Lockwood, who were members of the small Ahathoor Temple Mathers
ran in Paris, were reported to have been advanced to the level of
Adeptus Exemptus, or the 7=4 grade. Many considered this grade a
nominal one, based on the Mathers relationship with his English
temples. This point made by Paul Foster Case is a mystery that is not
fully resolved unless those levels were nominal only as no papers
beyond the 5=6 level were passed onto the American temples. Only
Moina Mathers at that time was advanced to the level of 6=5 and it’s
highly unlikely that the Lockwoods would have been promoted above
her. Apparently, what Mathers had done in Ahathoor was to do away
with the subgrades of the 5=6 grade and adopt a version of the
Theoricus Adeptus Minor. In post 1900 there is scant reference to
these subgrades except by Brodie Innes. It is highly likely that he
placed his own material in the 5=6 curriculum, slightly enlarged that
was issued to his British temple.
During the next seven years Felkin came under increasing pressure
to make a connection with the fabled Golden Dawn’s Mother Temple
Litch, Libe, Und Leben. Part of this pressure was for entrance to the
higher levels and material for them. However it was Felkin’s confident
and close friend Neville Meakin who made the initial breakthrough
when he paved the way for Felkin to go to Europe with his
Rosicrucian contacts. Meaken was admitted to the Stella Matutina in
April 1909 and by January 1910 he was promoted to 5=6. A very
short time frame of just ten months. It appears the customary wait
period between grades was ignored in this instance for political
expediency and a dash of nepotism on the part of Felkin, and also
Waite, who also wanted to settle the argument of the original Golden
Dawn connection in the hope that Meakin might find something out.
It was Waite who claimed giving him the 5=6 grade at Basset Road
and also an acting 7=4 so he could deal with the European
Rosicrucians. Considering the very short time frame of admittance to
the order and his death, some three years later, Meakin’s work in the
order can only be classed as extraordinary and far reaching and he is
very underrated in general by Golden Dawn historians. It was
primarily Meakin that altered the original Golden Dawn Portal ritual
where all the diagrams were placed in the east for the Stella Matutina
version which had them placed around the temple in a balanced
manner in keeping with the original pattern.
Once the European Rosicrucian contacts were established by
Meakin, it was just over 12 months before Felkin left for Europe.
Meakin, who laid the infrastructure for Felkin to visit Steiner, died in
1912 of tuberculosis. Felkin, with his wife and daughter, visited
Germany the same year and met with Steiner who was at that time the
most visible head of the Rosicrucian movement on the continent with
a reputation also as a healer. One of the driving forces behind Felkin’s
European contact appears to be his belief in a literal Christian
Rosenkreutz–and not as an allegory. When Felkin returned to England
he claimed the equivalent of 8=3, through his continental
connections, which was one step higher than Mathers and Westcott
who had made similar claims. To the best of my knowledge modern
scholars have not got to the bottom of what Steiner gave Felkin.
Felkin’s diary notes claim he was admitted to some group and
obtained the 8=3 for himself and lesser ranks for his wife and
daughter. On the face of it, to a certain extent justifies his claims, but
what he was actually initiated into is obscure. Most historians accept
that Felkin’s 8=3 was an equivalency and not an actual 8=3, as there
was no direct Golden Dawn connection to make it so. However, the
equivalency soon became an actuality, with the writing of the higher
grade rituals by Felkin up to the level of 9=2. The most likely
scenario is a simple one and that is because Steiner and his group gave
him recognition as head of a Rosicrucian order in his own right and it
is seriously doubted that Steiner issued any direct grades to Felkin, but
with recognition (most likely a ceremonial one), came status as being
the link to Rosicrucian Europe (through Steiner) which was like a
blank cheque for Felkin to have total control.
There was an order that was established in the 1890s that many of
the original Golden Dawn temples members including Mathers, Brodie
Innes and Felkin joined and that was the Sun Order, which had
established the Cromlech Temple. For the most part this order’s
significance had flown under the proverbial radar except for an outing
of some of its papers by Francis King in his 1971 publication Astral
Projection, Ritual Magic and Alchemy. Brodie Innes became a leading
light in this order and it is unclear if he wrote a number of their auric
papers or inherited them, with the latter being more likely the case.
What is clear is that Mathers had some sort of involvement in this
and had been a member of this order from the 1890s. Part of this is
indicated when Felkin returned to England around 1913 and started
up a correspondence with Brodie Innes who had deserted the Stella
Matutina for the Alpha et Omega group under Mathers. Brodie Innes
replied:

“I have stacks of MSS., and teachings going to far

further than lengths than I used to think possible…”

Among these teachings were the elusive 6=5 and 7=4 grade
rituals that had for so long been dangled as a carrot to Golden Dawn
members and yet were now available for those who chose to work
with Mathers. It would take a great deal of imagination to agree with
this, with what has been published on post 1900 ritual and papers of
Mathers to class them as Brodie Innes had done. However, if the
Cromlech Temple auric papers are involved collectively, then Brodie
Innes is being truthful. The puzzling part of this reply to Felkin is that
Brodie Innes is referring to Mathers as an overall source for these
documents and as if he had not seen them before. Perhaps he was not
on the highest Cromlech levels where these were made available. The
question to ask is what level did Golden Dawn members reach who
joined it? It appears that Mathers had little left to give and these
papers certainly fitted the bill for what he needed as a carrot. These
Cromlech Temple papers were so integrated into Alpha et Omega
highest levels that even Moina Mathers chastised Paul Case for
revealing too much until she was told he had not received them as he
was not above old 5=6 level where these papers were given out.
Once Felkin knew that Mathers was now dispensing the higher
level grades with material for them he had to act and in a short time
produced the rituals which were modifications of what Steiner gave
him, from masonry and also from his inner plane contacts. Not to be
outdone, he created rituals for Daath, Binah and Chockmah which
were the Babe of the Abyss, Magister Templi and Magus. These were
three higher levels than Mathers created. It certainly placated the
unrest in some Stella Matutina temples though eventually he had to
face up to what to put in each level and that was placed onto the too
hard basket. Felkin played to his strengths and that was to claim a
high level teacher who was above the Golden Dawn and not part of it.
Steiner fitted the bill but with the looming First World War and
frenzied anti-German sentiment being whipped up by the press at the
start of the war in 1914 it was hard to keep Steiner in the picture.
Also Steiner was in the middle of changing his alliances as well.
Due to the impact of Theosophy, there was a general trend towards
eastern mysticism and that usually meant something of Indian origin.
One person who was very important in Felkins’ life and also that of
many other Golden Dawn luminaries was a former Solicitor General of
Ceylon, Sir Ponnambalam Ramanathan, Knight of the British Empire,
who was an associate of Colonel Olcott co-founder of the Theosophical
Society.
Sir Ponnambalam Ramanathan

Ramanathan was well-known to Alan Bennett whom he supported

when he went to then Ceylon to study Buddhism and also Crowley
who studied with him for a time in Ceylon. His arrival in England
around 1913 coincided with a major social change of accepting Indian
mystics as teachers and was vanguarded by Tagore winning the noble
prize in literature. Yeats, Florence, Farr, Bennett and Crowley all
considered Ramanathan to be a master par excellence in esoteric
matters. When Florence Farr left England she went to teach at
Ramanathan’s school for girls in the north east of Ceylon, a country
she never left.
 Whatever his shortcomings, Felkin was a remarkable individual
and had more than one teacher, whether astral or in the flesh. A good
example of this is illustrated in his diary notes written around 1913
which were later published as a biography entitled The Wayfaring
Man. The following is an extraction from it:

“Not very long after he had left, we had another

visitor of a very different stamp, my revered Teacher Sri
Parananda [Ramanathan]; I think we all regarded it as
an immense honor when he consented to come and stay
with us… my first meeting [with Ramanathan ] took
place in a rather curious way. One year when Janey and
I were at Bad Prymont, I was having my bath, lying in
the delicious hot water and watching the steam rising in
the pleasantly dreamy state that these baths induce,
when I saw the head and shoulders of a man forming in
the steam. I had the wit to lie perfectly still and passive,
and by degrees I had made out a dark eastern face with a
beard and large black eyes. The man was wearing a
peculiar conical cap, not a turban, and the steam
appeared to be forming the outline of flowing robes. As I
gazed, hardly daring to breathe, a voice came to me
saying “One month from today I will meet you in
London. Go to the lounge of the Carlton Hotel and wait
for me.”
A month later, punctually at three o’clock, I entered
the lounge of the Carlton Hotel and looked about me.
There was no bearded Oriental there, to my great
disappointment and I sat down to wait. Ten minutes
later, a quiet, slender Indian gentleman, clean shaven,
turbaned, and wearing a black surtout buttoned to the
neck, came down the stairs. I watched him anxiously and
it seemed to me that the eyes and brow were those in the
vision. He glanced around and came and sat near me.
After a moment’s hesitation, I leaned forward and said to
him, “Excuse me addressing you, but if you wore a beard
and cap I should say that I have been told to meet you
here.”
He looked at me with a pleasant smile and said,
speaking in the somewhat careful clipped English of an
Eastern, “Where was it that you saw me thus?”
“Exactly a month ago.”
“At that time I was travelling in the mountains of
Ceylon and I did indeed wear a cap and a beard. You are
 perfectly right; let us go to my private sitting room
where we can talk quietly.”
Thus began one of the most valued friendships of my whole life.
Parananda was a Shivite Hindu by birth; a highly educated, cultured
man, whether judged by Eastern or Western standards. A lawyer by
profession, he became Solicitor General of Ceylon not long after this
meeting. He used his great talents and high position to alleviate the
lot of his fellow countrymen, and raise the standard of education for
both boys and girls…Looking back over our intercourse, I find it
difficult to explain wherein his great influence lay. It was not anything
he said or did so much as his whole attitude to life.
In his book Magicians of the Golden Dawn, Ellic Howe gives very
little information on the U.S. temples which had a membership said to
equal that of their British counterparts. Around 1910, Felkin received
a series of small white books from Waite containing the Outer Order
rituals and the Equinox of the Holy Order of the Golden Dawn. These,
according to Waite, were “newly constructed from the Cipher
Manuscripts, and issued by the authority of the concealed superiors of
the Second Order, to members of recognized Temples.” On comparing
these with the Golden Dawn rituals, they are almost identical as far as
structure goes, with Waite using his own invocations. Waite was
working Golden Dawn rituals which differed only slightly in structure
from those practiced in the Alpha et Omega and Stella Matutina. One
interesting point is Waite used the Mather’s cards in the rituals,
though his own pack was then published.
Dr. Tony Fuller’s patient scholarship unearthed an astonishing turn
of events while studying Wynn Westcott’s diary entries. In July 1915,
Felkin’s former Chief, and co-founder of the Golden Dawn, took from
Felkin the Adeptus Major grade due to his continental Rosicrucian
connections. Apparently the 7=4 grades that Mathers and Westcott
assumed were nominal grades only. It was Felkin who provided
Westcott with rituals for those levels and by July 1916 he was
promoted to the rank of 8=3. These were apparently small
ceremonies as the Stella Matutina temples had closed their door
during the First World War. Westcott’s actions here are very telling for
they indicate that Westcott accepted Felkin’s higher European
Rosicrucian connections out of hand which in turn opened the door
for his claimed Soror SDA connections as being fraudulent. The hope
by Felkin that Westcott would head a Stella Matutina group soon
evaporated with Westcott’s departure to South Africa in 1920.
During the ten years that Felkin lived at Whare Ra he ran the
temple like a military operation. Classes were held on week nights for
Outer Order members in which esoteric philosophy and ritual were
taught. On weekends he held classes for the Inner Order members to
hone their knowledge to a fine point. These included ritual, Enochian
pronunciation, and meditative exercises in the vault. By 1926, the
year of Felkin’s death, the Inner Order had grown to over 100
members with an unspecified number in the Outer Order. The Inner
Order group was an extremely wealthy one and had members in many
of the key local bodies throughout the Havelock North and Hastings
area and collectively wielded a tremendous amount of power for the
area. Some felt this when they tried to divulge information on Whare
Ra to outsiders. One such individual (whose wife was apparently a
member) was convinced that Felkin practiced black magic in his
basement and was determined to close the temple down. He went to a
number of local bodies and authorities to have him stopped. Needless
to say, the individuals he approached on these committees were all
Whare Ra members who “persuaded” him, after “thorough
investigations” that his actions were unjustified.
Over the years there has been a great deal written how the Golden
Dawn taught their members based on archival papers which barely
has scratched the surface on temple teaching methodologies. At Whare
Ra, a very elaborate process of teaching was established. The person
in charge would be the daemonstrator who had regular monthly and
bi-monthly meetings with students to check up on their progress. The
general area of Whare Ra constituted two cities, Hastings and Napier
and then a general rural area dotted with numerous small towns and a
large number of orchards and farms. The area was a large one and was
divided up into various sections under temple wardens, whose job was
to help with the teachings in the local areas on a regular basis that
filled in the period monthly and bi-monthly temple visits. The third
tier to this which often overlapped with second tier wardens was
when temple members had a mentor to help them further. In the
heyday of the temple I believe there were five wardens and an
undisclosed number of mentors, who were usually Inner Order
members.
To give an example, the small town of Taradale, within the Whare
Ra rural area boundaries, produced a number of high ranking Adepts.
Depending on the time line involved, Taradale would be under a
warden who lived in the town and at a later period would be under a
warden who lived in a nearby area. In the 1950s there were at least
one 8=3 and five or six 7=4s plus about five people of 6=5 and
unknown number of 5=6s and Outer Members living in the town and
surrounding area. This was the pool of expertise that members could
draw on as many of them would mentor lower ranked temple
members in a tight knit community. What made this more complex
was due to the fact that many temple members had not seen a temple
study curriculum apart from some core papers, some of which were
attached to their temple ritual books. The wardens and some mentors
often wrote their own study papers but as an adjunct to basic core
teachings. When members would officially be called to temple to be
instructed by the daemonstrator for their particular grade level, they
would have had regular coachings and on all manner of subjects
including mock rituals. This is then overlaid with those who sought
special instruction for subjects such as Enochian work would often
meet as groups, regardless of where you lived. For example Percy
Wilkinson who lived in Napier had to travel long distances south of
Hastings to meet up with Hugh Campbell and a small group who were
then instructed in and played Enochian chess. There were many more
groups such as this on all manner of subjects.
The manner on how people were taught or the general influence
was that everything, I mean everything, came back to ritual analysis
and this was done through layers of meaning which often interacted
with other aspects of the Golden Dawn teachings. On the higher end
of this scale many of them used a study of chakras and subtle bodies
to explain what was happening in ritual. Some of these observations
were very elaborate. I can remember vividly on one occasion sitting
down with Evonne Salt, former wife of Frank Salt, whose favourite
ritual office was Hegemon, something she had held for many years.
After a three hour conversation with her I found out a wealth of
information about the position, the problems she had with members,
and the polarity that she observed. The amount of information she
gave out was unbelievable and covered a complete range. This was
the old way on how they taught based on personal experience and not
just book learning.
Within recent years, some occult historians have accused Felkin of
being a deluded dreamer, and an individual who sanctioned “astral
junketing.” Having met people who knew Felkin in New Zealand, a
totally different person emerges than that portrayed by historians.
Firstly, he was a perfectionist who demanded a great deal of his
students. Secondly, he was a down to earth individual. The “astral
junketing” of those in the Amoun Temple never occurred at Whare Ra;
of this I have been assured by a number of Whare Ra members from
the Temple’s early days. If Felkin was a dreamer, as Ellic Howe claims,
it was a totally different man who came to New Zealand, for he must
have undergone a dramatic change in character.
One of the major problems that caused Whare Ra to split from the
Stella Matutina was the buildup of insane comments to the Felkins
from the Amoun Chiefs. The Stella Matutina temples had a certain
amount of autonomy and in the late 1920s Bristol Temple started
cutting rituals down as shown by what Regardie first published.
Within the Inner Order of the Stella Matutina in the Outer, there is a
great deal of astral work too involved not to be undertaken without
using the prescribed Order safeguards. Failure to do so could result in
the practitioner encountering the same problems experienced by
Amoun Chiefs, as Francis King relates in his book, Ritual Magic in
England. Felkin, on the other hand, had strict rules about skrying, and
often preached about the dangers of over-skrying (i.e. too much too
often in a limited period).
Without doubt, the most forgotten of all the Golden Dawn temples
was Whare Ra, yet it was described by those who had seen others as
the largest in size and membership. The Official Whare Ra History
lecture is as follows:

“After Ruth and Reginald Gardiner arrived from

Canada, they settled in Havelock North, a small village
in the East Coast District of the North Island of New
Zealand, in 1907, where his brother, Rev. Allen Gardiner
was vicar. They met an old friend—Harold Large—who
had just left the Theosophical Society and been
confirmed by the Bishop of Auckland. He did this
because he considered the Eastern training unsuitable
for Western people and was convinced that there must
be esoteric training somewhere in the West.
He inspired the Gardiners with his enthusiasm for this
quest, and during his two year stay they developed time
daily in prayer and meditation to this purpose.
The group of three were soon joined by Miss Mary
McLean, a trained teacher from Scotland, and Miss
Gardiner who had been trained as a kindergarten teacher
at Sesame House, London.
Miss McLean was acquainted with Dr. Carnegie
Dickenson, a former Chief of the Amen-Ra Temple, and
had met Father Fitzgerald and was imbued with the same
idea as Harold Large. H.L. assisted the sympathetic and
helpful vicar as lay reader, and being a trained organizer
with dynamic enthusiasm, built round this silent power
station a cultural society which was given the name of
“Havelock Work” (Havelock North being the name of the
village they were in). It’s purpose being to encourage the
talent of the musical, dramatic, and literary people who
were attracted to it.
A magazine, The Forerunner, as the organ of the Work
was set up and printed by hand in the Gardiner’s home,
and later in a room next to the blacksmith.
The village hall was built in which weekly concerts
 and plays were given. The culmination of the dramatic
work was a Shakespearean pageant.
After two years of strenuous activity, Harold Large
returned to London with the work so well organized,
that the group was able to carry on.
The silent meeting grew in strength, and after his
departure other friends were added, a simple form of
ritual was used, and it was given the title of “The Society
of the Southern Cross.” From the beginning, definite
guidance was received in rotation from three different
sources, both Eastern and Western, the one that carried
the group to the final stages of the quest being Western.
In 1910 the “Mission of Help” came to New Zealand,
and Miss McLean arranged with Father Fitzgerald to
meet members of the group at Bishop Court in Napier (a
city close to Havelock North). The day before, one of the
members at the silent meeting saw Hebrew letters with
which she was not familiar. Father Fitzgerald welcomed
the group warmly and hearing of the “Quest” promised
his assistance if we would work under his guidance. He
produced a notebook in which were Hebrew letters. This
visit filled the group with hope and expectation. They
conducted their meeting according to the form he sent
and kept in touch after his return to England. In due
time he wrote that if further progress was to be made,
people would have to come to England to teach. Within a
week of receiving this letter, Reginald Gardiner through
the generosity of John and Mason Chambers (nationally
known architect), cabled 300 pounds to pay the
passages. Advice followed that Dr. Felkin, with his wife
and daughter would come for three months…

Though the wording leaves a lot to be desired, it does show the

close knit aspect of the group on which Whare Ra was built. To some
occult historians, some of these names will be known as members of
other Stella Matutina Temples in England. Felkin wrote:

It was about this time (Neville Meakin’s admittance to

a Sanatorium) that we received our first letter asking us
if we would consider a trip to New Zealand, all expenses
paid. At first it seemed an impossibility. My practice was
purely a personal one; there was no one who could take
charge during my absence and my other work had grown
steadily and demanded more of our time and attention.
 People had to be taught and helped and we could be ill
spared. Yet on the other hand, it would be a terrible pity
to let such an opportunity as this slip. We would be
pioneers in a new world with virgin soil to work with.

Wynn Westscott, aided Felkin by giving him introductions to

various Masonic groups in Australia (in Adelaide, Melbourne and
Sydney). As a 32 degree Mason, Felkin was one of the highest to visit
New Zealand. He was also appointed as an Inspector for the Societies
of Rosicrucians in Anglia, which had a foothold in New Zealand at this
stage, though he never officially took up this appointment.
During his three month stay in New Zealand, about a dozen
members received the 5=6 grade, as all the training had to be
telescoped into a short time period. The rituals were done in a large
house in Havelock North. During this time, Mason Chambers and his
wife donated some land on which rested the foundation of Whare Ra
(a Maori name meaning House of the Sun). The house itself was built by
Chapman Taylor, with a huge vault in the basement and a temple area
of between 1200 to 1500 square feet.
Before he left for England, Felkin consecrated the temple and left
his daughter behind to further help those members with ritual and
study work. At this time he wrote out a temple warrant for the
foundation of the New Zealand order.

The G.H. Chief Frater Aur Mem Mearab [Felkin] 8=3

and the V.H. Soror [Mrs. Felkin], members of the R.R. et
A.C. under the Obedience of the Rites of Germany and
Great Britain, and the V.H. Soror Maria Poimandres
[Miss Felkin] 6=5 permit three Fraters
Piscator Hominum 5=6
Kiora 5=6
Lux e Tenebris 5=6
to form and rule both the Inner and Outer Order of
the R.R. et A.C. and the Stella Matutina in Australia.
For the Outer Order of the Smaragdum Thalasses
Temple of the Stella Matutina in the Outer.
Havelock North, Hawkes Bay, New Zealand

The Outer Order was the Smaragdum Thalasses, but it fell under
the banner of the Stella Matutina in much the same way as the Guild
of St. Raphael did in Britain. Felkin further wrote of this visit:

That trip to New Zealand taught me more clearly than

any other experience the necessity for action in
 cooperation with study. It puts teaching into dramatic
form and welds together those who work together. There
is a great deal more in it than that of course, but these
two aspects were strongly impressed on me when I
watched these handful of people taking part in what to
them was an entirely strange form of work. There is a
type of mind in which dramatic action is not merely
uncongenial, but definitely repellent. But for those that
can accept it, here is a beauty and impressiveness which
they can find nowhere else.

The Enochian system never a high priority at Whare Ra, though

according to Regardie, it was the crowning point of the Order
teachings. Ritual instruction however was a par excellence as was
Kabbalistic teachings. One individual, by the name of H. Campbell,
did manage to study it fairly extensively and was the one who kept
Enochian Chess alive. Campbell in his own right was quite a
remarkable individual. He was the son of a wealthy grazier (rancher)
who joined Whare Ra in its early days and fell under the patronage of
Dr. Felkin. After Felkin’s death in the late 1920s, Campbell went to
England where he obtained a small apartment and went daily to the
British Library to study the Dee manuscripts. He met many adepts in
England of both the A.O. and S.M. Temples, and was the case Dion
Fortune cited of the individual who had the bad experiences with the
Abramelin system. His letter appeared in The Occult Review in 1927.
With the help of Mrs. Felkin, he was able to rid himself of the negative
influences of the squares.
On his return to New Zealand, Campbell brought back enlarged
photos of all the Dee manuscripts. [Author’s note: I had the chance to
see these some years ago, and was astounded at the amount of material,
which would have cost hundreds of pounds to have done.] With Mrs.
Felkin’s approval, he changed a number of the letters on the Enochian
Tables from those of the H document which he deemed inaccurate.
Campbell rose to the rank of 9=2, and on the death of Miss Felkin, he
held the highest grade in the Order. This became something of an
embarrassment, as the Triad of Chiefs were of the 8=3 level. In fact,
Campbell had to initiate one of the Chiefs into the 9=2 level, as there
were Adepti at Whare Ra who at 8=3, were equal to some of the
Chiefs in rank.
At Whare Ra, there was a distinct search for astral masters which
appeared to be in most of the old G.D. and S.M. temples. In the late
1930s, Mrs. Felkin started to receive astral messages concerning a
master who was to come to New Zealand to teach. Some time later,
she was put in touch with Australian anthroposophist Charles
McDowell, who much to her surprise, received the same messages. In
1939, he came to New Zealand to meet Mrs. Felkin and to decide what
they were going to do about the information received. It was decided
to prepare a meeting place for this master to preach his gospel. The
project was eventually called Tauhara, and has become a large
international complex where those involved in esoteric studies can
come and lecture.
Whare Ra underwent many of the trials and tribulations of the
other temples, but with a membership exceeding three hundred, it was
to be expected. The first major split in the Order came with Felkin’s
other Order, the O.T.R. (Order of the Round Table), an Arthurian
Order in which Felkin was bestowed a knighthood by Neville Meakin.
This was originally a small family Order. Its members were mainly
made up of the elite of Whare Ra’s Inner Order, and were to have
shared Whare Ra equally with the R.R. et A.C. Elitism reared its ugly
head and the O.T.R. opted for another base of operations, though its
members still held footing in both camps. Things came to a head when
Jack Taylor was appointed Chief of this Order after he walked out of
Whare Ra in the late 1960s because of the non-Golden Dawn
teachings being introduced into the R.R. et A.C. After what amounted
to a showdown with the main Chief of Whare Ra over the leadership
of the O.T.R., the group became firmly estranged from the original
Temple. The head of the O.T.R. in England was Tudor Pole.
(According to Taylor, Meakin’s ancestral family name was Tudor.)
In 1964 a Bristol temple member, Charles Renn visited New
Zealand. He was of the 6=5 rank in the Bristol Temple. After it
closed, he came to New Zealand to take the 7=4 Grade from Whare
Ra. In addition, Renn and his wife Beryl, held high rank in the
Cromlech Temple or “Sun Order” as it was known in New Zealand.
After obtaining the 7=4, he founded a “Temple of the Sun” in
Havelock North. He had great expectations in the growth of the
Cromlech Temple, but it only lasted a few short months. Jack Taylor
and other Whare Ra members initially joined the Sun Temple to help
him get started, but his colourful language and general disposition did
not favour him with Whare Ra’s elite. Renn died shortly after the
Cromlech Temple closed.
Whare Ra had many trials and tribulations over teachings and
personalities due to leadership issues. It became so bad that one of the
Chiefs, Archie Shaw, actually walked out due to quarrels concerning
teaching methods. This was a pity, as he was considered the most
gifted of the Triad. The next major upheaval occurred with the
introduction of Anne Davies of B.O.T.A. to New Zealand. Her visit to
tiny New Zealand received the highest possible publicity which made
many fantastic claims. Since many of the Whare Ra people had done,
or were doing, the B.O.T.A. course, she was quite a celebrity. By this
time, the Felkins had all died; many of those at Whare Ra felt a certain
lack of direction of the Order. After a discussion between the major
powers of Whare Ra, they agreed to have a major meeting at the
Napier Hotel with Anne Davies. This meeting was to decide whether
Whare Ra members would abandon the Golden Dawn teachings
altogether for the direction of the B.O.T.A.
According to a former Chief, Anne Davies made a movie star
entrance, but it was apparent to those with whom she spoke that
giving up the Golden Dawn would mean adapting the Anne Davies
style of leadership, which irked a lot of conservative New Zealanders.
In Jack Taylor’s own words:

During the meeting my wife got very worried, as it

was clear to me and others that Anne Davies was
claiming the adeptship of this entire planet. I then
noticed one of the younger members [i.e. Ron Raison
who became an OTR head] get up and rush outside.
Since I thought he was ill, and at the insistence of my
wife who thought that Anne Davies’ persuasiveness
might corrupt some of these younger people, I followed
him out to his car where he was bent over all right, with
laughter; he said he could not see Anne Davies’
performance being topped by anyone.

While some took this attitude, others did not, and one 5=6
member of Whare Ra was seconded by her to form a B.O.T.A. in New
Zealand. The majority of the members of Whare Ra rejected her
proposals, though for many it was touch and go for a while
concerning the existence of the Temple. One of the problems Anne
Davies faced was that she abhorred the Enochian Tablets, and any
who came under the B.O.T.A. banner would have to cease working
with them. Since Campbell’s stature was high at Whare Ra, he
strongly objected to this proposal as he had been using the Tablets for
all of his adult life with no negative results. Later, after some Whare
Ra members left to join the B.O.T.A., Anne Davies told some of the
Whare Ra adepts that she would refuse to have anything to do with
those who used the Tablets, in spite of the fact that the head of her
New Zealand branch of the Order was a former 5=6 from Whare Ra.
Apparently, her fear of the Enochian system was due to the fact that
Michael Whitty, a former Golden Dawn Chief (of 7=4 rank) from the
Thoth Hermes Temple in Chicago, came to an abrupt end which Paul
Foster Case blamed on Enochiana. This prejudice had been passed on
to Anne Davies.
 The closure of Whare Ra left a lot of bitter feelings towards the
Chiefs, as no meetings were held, and members were simply told that
the temple had closed and that all papers had to be consigned to the
flames. A huge truckload of Golden Dawn original, and later Temple
documents, were so destroyed. The rest of the papers were burnt over
a three day period, which gives some idea of the extent of destruction.
Just after the closure of Whare Ra, I made some inquiries through
a family friend about the existence of a Golden Dawn Temple in the
Havelock North area. After a letter exchange between ex-members
which drew cryptic replies about the Order being finished and should
be allowed to rest, I received a reply from Jack Taylor who took the
opposite view to the negativity we had received from the other former
members. He informed us that he had been told clairvoyantly that we
were to expect to see him in the next few days, (Havelock North is
some 400 miles from Wellington), and for us to come in to see him.
What Jack could not have known is that we were booked to fly up to
the Havelock North area the next day to visit relatives.
The following day we visited Jack and were met by a room full of
Inner Order members from the Old Temple who chatted quite freely
about the trials and tribulations of the Order. Since both my ex and I
had been studying Order documents for some time, one could say that
at the time we had the knowledge of the 5=6 Grade. We were
appalled at the lack of information given out by those in charge
during the final days of Whare Ra. Over the next few days, Jack
Taylor decided that we would be initiated into the Order, and later
into the R.R. et A.C. With the help and coaching of the many friends
we met that first day, we founded the Thoth Hermes Temple a few
years later, after Jack Taylor drafted up a charter for us to establish a
temple in Wellington.
The closure of Whare Ra however did not stop the Golden Dawn
System of Magic from being practiced among its ex-members. Those
that had any real ability, in my opinion, still practiced together. One
incident that Taylor recalled happened in 1984 when he was asked to
help exorcise a building. Previously, objects had both moved and
literally disappeared in front of people. One religious person who tried
to exorcise the place was thrown bodily down the stairs by an unseen
force.
When Taylor was asked to help, he gathered some of his former
Whare Ra Inner Order colleagues and together they prepared for the
exorcism. Though in his eighty-fifth year, and confined to a wheel
chair, he was carried up the stairs and placed in the center of the
room. With his magical sword and the Banner of the West around his
neck, he proceeded with the exorcism which turned out to be
successful. The master magician has struck again!
 After corresponding with Regardie for a little over a year, he
eventually visited the Thoth Hermes Temple in Wellington, New
Zealand in August, 1983. During that visit, Regardie admitted to me
that he was somewhat apprehensive about coming to New Zealand.
He was not sure of the type of reception he would find due to his oath
breaking in publishing the Golden Dawn years earlier. During the
lifetime of Whare Ra, Regardie’s name had been detested and his
books banned. For those initiates, the prejudices of breaking the oath
had been carried from one generation to the other. To them Regardie
was a prime example of what not to do, though during his
conversation with Jack Taylor, he was addressed as Frater Regardie;
one of the Order’s favored sons had returned to the fold.
Some years earlier Jack Taylor, who was a staunch stickler for the
G.D. oath, told me that an oath was up to the dictates of one’s
conscience. In this respect, when my ex and I were put through the
ceremonies, our oaths were reworded. At Thoth Hermes we were of
the opinion that the important thing was not to restrict G.D. teaching
to a few, but to try to foster its beliefs to all those who would listen. In
both the Stella Matutina and the Golden Dawn Temples, there were
more papers handed out in the Outer Order than the standard five
Knowledge lectures, and these varied according to the knowledge and
temperament of those in charge. Whare Ra was no exception, though
these papers were hardly more than adequate with a bulk of the
teachings being oral through personal tuition.
One of the major differences between the Whare Ra 5=6 course
and that of the Thoth Hermes, was that in the latter, the four
subgrades of the 5=6 were reintroduced. The Tarot and Talismanic
study (not Consecration) were brought down to the Outer Order
levels, as were the color scales. Regardie described the 5=6 papers of
the Golden Dawn as, “A wealth of material with virtually no starting
or finishing point which the Z.A.M. is swamped with, and it’s sink or
swim.” At Thoth Hermes we came to the same conclusion. Enochiana
is a prime example of this, and when one skryed the varying squares
there was no given order to work from. Newer lectures were drawn
up, where one worked through a series of progressive stages.
Since the early 1960s many of the Whare Ra Adepti had done or
were still doing the BOTA course of Paul Foster Case. Some of the
BOTA students counted as one of the last Order Chiefs among them
Bethany Jones and Temple Chief Frank Salt along with Jack Taylor.
The result was that there was cross pollination of ideas drifting into
Whare Ra from BOTA–including some BOTA lectures. The BOTA
concept of posting out four lessons a month for the next 16 years was
something totally alien to the Whare Ra Adepti who had to do their
own research almost on every subject. Some embraced it as an easier
method of learning and some rejected it. On top of all this many at
BOTA considered they were the original Golden Dawn, primarily at
the behest of Will Chesterman, who eventually became world head of
BOTA. Chesterman had once applied to join Whare Ra but was
rejected, and it is something he never forgot. For many years
afterward he had a love/hate relationship with Whare Ra.
The Order of the Table Round (OTR) and its association to Whare
Ra has never really been fully discussed. This was an order that had
equal status to the Stella Matutina and shared premises at Whare Ra.
It was also the order that was dear to Felkin’s heart and he was buried
in its robes, and not that of the Chief Adept of Whare Ra. This was a
family chivalric order that claimed Tudor heritage that was passed
onto Felkin by Neville Meakin. Felkin then extended its boundaries to
include like minded friends and associates and gradually into a more
fraternal and also a more political unit. In its early years Felkin used it
as an elitist order with the cream of Hawkes Bay society plus a
governor general, premier and head of the armed forces to name but a
few more prominent members. In order to make the order function
alongside of Golden Dawn teachings, the leading lights of Whare Ra
were also heads of the OTR. While the OTR drew many members in
from Whare Ra (by invitation) it also drew heavily from various
masonic groups which Felkin was influential in. The OTR was not a
teaching group other than some brief explanations of the rituals. The
idea was to go through the initiatic mystical experience of the images
and some of the Arthurian myths and legends. It appears that Felkin
wanted to keep a sharp divide between the two groups which
eventually resulted in the OTR having its own hall after his death.
Miss Felkin was the last Chief Adept of Whare Ra to head both
orders and on her death in 1962 the new head Chief of Whare Ra was
John von Dadelzen who was not voted into the head position of the
OTR and he lost out to Jack Taylor. This was the first time anything
like that had happened and if there was rift between the two groups
previously there was now a chasm, even though they shared similar
membership.
John von Dadelzen was a lawyer and the son of a former Mayor of
Havelock North and Inner Order member of Whare Ra. He married the
daughter of a former Chief and those that trained under him and
worked with him in ritual said that as far as the ritual mechanics went
he was excellent, especially at where to stand and how to hold your
sword and taught that things had to be done to the letter as well as
being a good administrator. However it stopped there. He was
described to me by an Inner Order member of Whare Ra as a person
who had memorised the lines for a role with absolutely no idea of
what the role meant or the feeling behind it and appeared completely
devoid of any emotional content in ritual, except putting on a happy
face when he needed to. His pedigree for a Whare Ra Chief was
impeccable but his inability to understand the inner dynamics of
Golden Dawn ritual was soon becoming apparent as he assumed the
mantle of primary Chief. He went through the grades almost
effortlessly due to family influence but never remotely understood
what they were about nor wanted to do the work required for the
level he was at. When Miss Felkin (who was 9-2) died, von Dadelszen
was 8=3 and had to get Hugh Campbell (who was never Chief due to
a beverage issue) to initiate him into the 9=2 level. His stewardship
lurched into another crises after losing the OTR vote, when his
indecisiveness, domineering attitude and lack of insight caused one
the Order Chiefs Archie Shaw (8=3), to resign from Whare Ra. At this
point Jack Taylor was still a member of Whare Ra but von Dadelszen
never forgave him for his loss of the OTR leadership to him and the
ambivalent attitude shown towards Taylor when he made suggestive
changes (some of which were the same category as what Archie Shaw
had suggested) showed him the writing was on the wall for the end of
Whare Ra. Just after 1965, Jack Taylor had had enough of von
Dadelszen’s stewardship and to make a point of it by simply not
participating in Whare Ra rituals, as many had done, he formally
resigned from the order, along with his wife (who was also 7=4) and
concentrated on the OTR, which in many respects he redefined.

John von Dadlezen

How von Dadelszen handled the drop in membership was that he
simply ignored it and concentrated his energies to Mrs. Felkin’s pet
project of establishing a teaching and learning centre at a place called
Tahaura on the shores of Lake Taupo. This was the third branch of the
tree after Whare Ra and the OTR and the histories of all three
branches are so interwoven it is difficult to separate them.
The Tauhara trust was formed in 1938 with sixty acres of land,
was consecrated and set aside. To a certain extent it stagnated due to
the war years with the original site being sold off to pay for rising
rates and the remainder taken by the local council. A new site was
needed. The project staggered on until the sale of Whare Ra in 1978
with the finance going into the Tauhara trust’s coffers with the Whare
Ra’s last three Order Chiefs, John von Dadelszen, Nancy Hobson and
Bethany Jones being the three trustees of Tauhara. Bethany Jones
informed a mentor of ours, Babara Nairn, that she felt the two other
Chiefs had bullied her into winding up the temple and felt
overwhelmed and eventually gave into their demands. Tauhara was
very much suited to von Dadelszen’s temperament as he could
officiate, be a leading light at social gatherings and take little
responsibility and could relieve himself of the burden of Whare Ra
with its heavy emphasis on traditions.
While my own story has been discussed with Jack Taylor, there is
another story that should be told regarding former Hierophant and
Temple Chief Frank Salt. Like Jack Taylor, Frank also took
membership in BOTA and started their course. During this time Frank
made contact with Dr. Tony Fuller, who at that stage was a high
ranking member of BOTA and whose responsibilities in that order had
him frequently travelling the country making contacts with BOTA
members. Tony had a strong interest in the history of Whare Ra and
knew many of the people that had instructed me in the Golden Dawn
tradition plus he had the added advantage of one set of Whare Ra
papers up to the 7=4 which he had inherited through an in-law.
Frank Salt was then based in a masonic retirement home had taken
the odd student who had shown interest but to the best of my
knowledge had initiated only one person into the Inner Order level,
who is known in the outer world as Kasmillos–before Tony. By the
time Tony studied under Frank he was at the top level of BOTA and a
long time ritualist, plus his own Golden Dawn studies which had taken
him well past the 5=6 level. Frank decided to take Tony as a student,
on the Whare Ra advanced levels which culminated in Frank Salt
contacting former Chief Archie Shaw and the both of them initiating
him into the 7=4 level in a vault which Archie had built after leaving
Whare Ra.
I had known Frank Salt for a number of years and had regular
correspondence and phone calls. If Jack did not know what I was after
I would often write or phone Frank. Frank had a very old fashioned
approach and made you dig for every morsel of information often in a
very convoluted manner and the opposite of Jack Taylor (another
Gemini like myself) and you had to try and keep up with him. I can
appreciate what Tony and Kasmillos went through. Apart from Tony’s
initiation into the higher levels of Whare Ra, he also was taken
through all the levels of the Sun Order (Cromlech Temple) and is well
versed in understanding the crossover between the Cromlech Temple
philosophy and what was adopted by the AO temples. Now based in
England, Tony has possibly the best Golden Dawn collection of Golden
Dawn documents in the world today and has been influential in
promulgating a number of Golden Dawn temples and is currently
writing a book on Whare Ra history and is still active in Golden Dawn
research. Kasmillos is still active in Golden Dawn temple work and
prefers anonymity.
 CHAPTER 2
THE ORIGINS OF THE ROSICRUCIAN
ORDER

The initial impetus of the Golden Dawn’s Inner Order, the Rosae
Rubea et Aurea Crucis (The Red Rose and the Cross of Gold), stemmed
from Rosicrucian sources which made the cornerstone of their
teachings the first two Rosicrucian manifestos published in the 17th
century by an anonymous authorship. Within the Golden Dawn’s Inner
Order, elaborate rituals were used, utilizing props and settings that
described the finding of the vault of Christian Rosenkruetz and the
teachings he had to offer humanity. The basis for these were
contained in both the “Fama” and “Confessio” manifestoes. In the
Adeptus Minor Ritual of the 5=6 Grade the following summation of
these two documents is read to the Postulant.
“In 1378 the Chief and Originator of our Fraternity was born in
Europe. He was the son of noble but poor parents, and was placed in a
cloister at the age of five where he learned some Greek and Latin.
While yet a youth, he accompanied a certain Brother P.A.L. on a
pilgrimage to the Holy Land; but the latter, dying at Cyprus, he
himself went to Damascus. There was then in Arabia a Temple of the
Order which was called in the Hebrew tongue ‘Damkar’: that is, ‘The
Blood of the Lamb.’ There he was duly initiated, and took the Mystic
title Christian Rosenkreutz, or Christian of the Rose Cross. He then so
improved his knowledge of the Arabian tongue, that in the following
year he translated the book ‘M’ into Latin, which he afterwards
brought back with him to Europe.
“After three years he went into Egypt, where there was another
Temple of the Order. There he remained for a time still studying the
mysteries of Nature. After this, he travelled by sea to the city of Fessa,
where he was welcomed at the Temple established there. While at the
Temple, he obtained the knowledge and acquaintance of the habitants
of the Elements, who revealed unto him many of their secrets. Of the
Fraternity, he confessed that they had not retained their Wisdom in its
Primal purity, and that their Kabala was to a certain extent altered to
their religion. Nevertheless, he learned much there. After a stay of two
years he came to Spain, where he endeavoured to reform the errors of
the learned according to the pure knowledge he had received. But this
was to them a laughing matter, and they reviled and rejected him,
even as the prophets of old were rejected. Thus also was he treated by
those of his own and other nations when he showed them the errors
that had crept into their religions. So, after five years residence in
Germany, he initiated three of his former monastic brethren, Fraters
G.W., I.A., and I.O., who had more knowledge than many others at the
time. And by these four was made the foundation of the Fraternity in
Europe.
These three worked and studied at the writings and other
knowledge which C.R.C. had brought with him, and by them was
some of the Magical Language transcribed (which was that of the
Elemental Tablets) and a dictionary thereof made; and the Rituals and
part of the Book ‘M’ were transcribed.
“For the True Order of the Rose Cross descendeth into the heights
—even unto the Throne of God Himself, and includeth even
Archangels, Angels and Spirits.
“These four Fraters also erected a building to serve as a Temple
and Headquarters of their Order, and called it Collegium and Spiritum
Sanctum, or the College of the Holy Spirit. This now being finished,
and the work of establishing the Order began extremely heavy; and
because they devoted much time to the healing of the sick and
possessed who resorted to them, they initiated four others, viz: Fraters
R.C. (the son of the deceased father’s brother of C.R.C.), C.B. a skillful
artist, and P.D., who was to be Cancellarius; all being Germans except
I.A., and now eight in number. Their agreement was:
1. That none of them should profess any other thing, but cure
sick, and that freely.
2. That they should not be constrained to wear any distinctive
dress, but therein follow the custom of the country.
3. That every year on the day of Corpus Christi, they should
meet at the Collegium and Spiritum Sanctum, or write the
cause of absence.
4. Every one should look for some worthy person of either sex,
who after his decease might succeed him.
5. The word R.C. was to be their mark, seal, and character.
The Fraternity was to remain secret for one hundred years.
Five of the Fraters were to travel in different countries, and
 two were to remain with Christian Rosenkreutz.
“Frater I.O. was the first to die, and then in England, where he had
wrought many wonderful cures. He was an expert Kabbalist, as his
book ‘H’ witnesseth. His death had been previously foretold him by
C.R.C. But those who were later admitted were of the First Order, and
knew not when C.R. died; and save what they learned from Frater A.,
the successor of D. of the second Order, and from their library after
his death, knew little of the earlier and higher Members, and of the
Founder, nor yet whether those of the Second Order were admitted to
the Wisdom of the highest members. The discovery then of the tomb
wherein that highly illuminated Man of God, our Father C.R.C. was
buried occurred as follows.
“After Frater A. died in Gallia Narbonensi, there succeeded in his
place Frater N.N. He, while repairing a part of the building of the
College of the Holy Spirit, endeavoured to remove a brass memorial
tablet which bore the names of certain brethren, and some other
things. In this tablet was the head of a strong nail or bolt, such that
when the tablet was forcibly wrenched away, it pulled with it a large
stone which partially uncovered a secret door, upon which was
inscribed in large letters ‘Post CXX Annos Patebo’—”After a hundred
and twenty years I shall open,’ with the year of our Lord under, 1484.
Frater N.N., and those with him then cleared away the rest of the
brickwork, but let it remain that night unopened as they wished first
to consult the R.O.T.A.
“On the following morning, Frater N.N. and his companions forced
open the door, and there appeared to their sight a Tomb of Seven
Sides and Seven Corners. Every side was five feet broad, and eight feet
high. Although in the Tomb of the Sun does not shine, it is lit by the
symbolic Rose of our Order in the centre of the first heptagonal
ceiling. In the midst of the Tomb stands a circular altar, and after
having raised the brazen plate or lid of the Pastos, discover the body
of our Founder, with all the ornaments and insignia…Upon his breast
was the Book ‘T,’ a scroll explaining in full the mystic Tarot; at the
end of which was written a brief paragraph concerning Christian
Rosenkreutz, beneath which earlier Fraters had inscribed their names.
Following this came the names of the three Highest Chiefs of the
Order, viz:
Frater Hugo Alverda, the Phrisian, in the 576th year of this age.
Frater Francisco de Bry, the Gaul, in the 495th year of this age.
Frater Elman Zata, the Arab, in the 463rd year of his age.
Last of all was written: Ex Deo Mascimur; in Yesheshuah Morimur;
Per Spiritum Sanctum Reviviscimus. ‘In God are we born, in
Yeheshuah we die, through the Holy Spirit we rise again.’ So then, our
Frater N.N. and his companions reclosed the Pastos for a time, set the
Altar over it, shut the Door of the Tomb, and placed their seals upon
it.”
Though slightly slanted from the Order’s perspective, it does give
an indication of the content of the Rosicrucian documents and their
teachings. The official history of the Order, written by Wynn Wescott
(under the initials of his Order motto) further provides us with a
bridge in which to interpret the Rosicrucian history relating directly to
the R.R. et A.C.:
 History of the Rosicrucian Order by G.H. Frater
N.O.M.
The opening words of that part of the 5=6 Ritual which deals with
the History of the Order of the R.C. are as follows:

Know them O Aspirant, that the Order of the Rose and

Cross hath existed from time immemorial and that its
mystic rites were practiced and its hidden knowledge
communicated in the initiations of the various races of
Antiquity: Egypt, Eleusis, Samothrace, Persia, Chaldea,
and India alike cherished these mysteries, and thus
handed down to posterity the Secret Wisdom of the
Ancient Ages…

This statement is one which comes home to every member of the

5=6 Grade, for although one in that position is but on the threshold
of genuinely serious Occult study and development, it is easy enough
to trace the masterful manner in which our mystic knowledge has
been consolidated; and the essential unity of the system speaks
eloquently of the Wisdom which formulated it.
Albeit, the manner of its introduction into medieval Europe is
chiefly interesting to us. C.R. is the great figure-head around which
has clustered the most romantic traditions of medieval Occultism.
History has not passed down the real name of this unique character:
for C.R. is obviously a fictitious or assumed name chosen for mystic
purposes.
Born in 1378 and dying in 1484, a life of 106 years was apparently
the term of his physical manifestation: and to his exertions and efforts,
it is that we may describe the great reformation of Occultism in the
West. Fired by a noble purpose and ensouled by divine energies, his
was the ideal of a life of Occult usefulness: it reckons little if the world
knew nought of that obscure personality, but it was a matter of
supreme importance to the progress of Western Occultism; and the full
significance of this observation will probably be only appreciated by
you in proportion as you may advance hereafter. The first years of his
eventful life were spent in study: both intellectual and occult, to be
eventually followed by a series of initiations at several places (outside
of Europe) where there existed Temples of our Order. “Thus were laid
foundations thereon to erect a more extended superstructure of
practical application,” and, having chosen three other Fraters to share
with him the heat and burden of the day, the establishment of the
Order was effected in Europe. With the principal features of their
subsequent activity you are already familiar, and it suffices to say that
when our Founder “entered unto his chamber” his work was
accomplished, and every member among us hereby placed under a
lasting debt of gratitude.
It is to be observed that there are three important epochs in the
history of the Rosicrucian Order: the first being the life period of
Christian Rosycross, who died before the time of the Protestant
reformation; the second, the 120 years of silence and secrecy, being
the period 1484 to 1604; and the third period subsequent to and since
the Reformation. It was during this last period that the opening of the
Vault formed the historical basis for the subsequent publication of the
“Fama Fraternitatis”; or “A Discovery of the Most Laudable Order of
the Rosy Cross,” the publication of which took place at Cassel in 1614,
though this tract is dated 1610. This event called forth the most
intense curiosity and excitement. The enormous effect which it had
upon the learned world of the time may be better understood when it
is stated that there were no fewer than 600 tracts at Berlin, all
criticizing—either favourably or otherwise—the mysterious
association revealed by the “Fama.” In 1614, then, pubic attention was
directed to the Order for the first time and many thousands are said to
have responded to the invitation offered by the “Fama”: those who
were admitted were bound over to keep the matter a secret, and the
larger proportion who received no response to their overtures believed
the whole thing an illusion.
It will be obvious upon reflection, that the ceremonies and
allotment of rituals and instructions of the Second Order as now
existing cannot be identical with that which was obtained prior to the
opening of the Vault, because the principal symbolism of the 5=6 and
7=4 respectively: the former, a degree of death and solemnity
referring to the precedent stage of obscuration, during which silent
study and meditation may be considered as the typical condition. The
latter, the Grade of Adeptus Exemptus, being referred to the higher
and more exalted rank and attainments of he who founded the
Rosicrucian Order as a new formulation of the occult philosophy or
Wisdom religion which, we cannot doubt, has never been entirely
absent since the manifestation of the human intellect with a capacity
for the apprehension of things Divine.
On comparing the esoteric historical account given in the Fama
with that contained in our 5=6 Ritual, several important divergencies
and discrepancies become apparent. The Fama was written for the
public, and is therefore not absolutely correct. Instances of the ‘blinds’
introduced into the Fama occur where, in the description of the Vault,
it is stated “This is all clear and bright, as also the seventh (the Seven
Sides—the 7th was not different) side and the two heptagons…” And
again, later on: “Every Side or Wall is parted into ten squares, every
one with their several figures and sentences…” “Every side or Wall” is
moreover represented as having a door for a chest wherein many
things and books lay, including the vocabularium of Paracelsus who
lived from 1493 to 1541, or during the 120 years of closure previously
referred to. This was an obvious inconsistency, and was in fact an
intentional blind inserted for the purpose of disappointing the critics
of that day. (The critic is rarely or never an Occultist. To ensure the
exclusion of such men, the Society cunningly authorized the
publication of a tract, with an intentional blot in it which would
condemn it immediately in their eyes and so kept such men from
clamouring for admission.) For be it remembered, the Fama was an
official manifesto; the publication of which was authorized by the
Fraters then empowered. Subsequently, on account of the great stir
roused by its publication, and especially on the assertion that the
principles of the Order were subversive to the simple orthodox faith of
Christianity, its publication by Valentine Andreas was authorized (in
1615) with a Supplement under the title of “Confession Fraternitatis
R.C. ad Erudotos Europa.” This was prefaced by an advertisement to
the effect that the “gentle reader should find incorporated in our
Confession 37 reasons of our purpose and intention, the which
according to thy pleasure mayest seek out and compare together,
considering within thyself if they be sufficient to allure thee.” The
point of this, however, is that examination of the contents does not
reveal the 37 reasons, nor do the Hebrew Letters representing that
number form any Word which might seem to be the secret meaning,
but by Temurah, two pregnant words are shown forth: thus
LHB=30+5+2=Flame, Lux, Light. Illumination and
LGD=20+3+4=“For the Society,” or army.
There is another reference to Paracelsus in the Fama which is of
curious interest. It runs: “although he was not of our fraternity, yet
nevertheless hath he dignity read over Book M., whereby his sharp
ingenium was exalted.” Now Paracelsus was taught by Johann
Trithemius of Spanheim, Abbot of Wurtzburg, and Solomon Trismosin.
He also travelled in the East, and being taken captive in Tarty,
(compare with H.P.B.’s initiation in Tibet. Paracelsus was not a
Rosicrucian, yet after initiation taught very similar tenets. He also
found another allied Temple in the East), was initiated there.
Moreover, he is said to have received the Stone in Constantinople,
from one Sigismund Fugger.
Although the Fama is in some cases deficient in its historical
account, it contains here and there redundant descriptions, which
affords food for reflection. Thus, it is said, “In another chest were
looking glasses of diverse virtues, as also in other places were little
bells, burning lamps, and chiefly wonderful artificial songs.…” The
latter referring of course to the Mantrams of the easterns: Carmina or
incantations, being instructions on the vibratory mode of pronouncing
divine names.
The only other important Rosicrucian publication was a very
curious work entitled the Hermetic Romance, or the Chymical Wedding,
which likewise excited much controversy. It is full of perplexities (for
the casual reader), though the meaning is entirely allegorical and only
to be seized by violence. Of this class of study, all that can be said is
“Sometimes a light surprises the student on his way.” The date of
publication was 1616, the year following the appearance of the
Confesso Frateritatis.
I should mention that an English translation of the Fama was done
in London by Eugenius Philalthes, in 1652. At that time he was
Supreme Magas in Anglia, or Chief Adept in charge of our
phraseology.
In conclusion, it only remains for me to point out that while the
historical element has a unique interest for every member of the 5=6
Grade of the Second Order, this in itself is a minor consideration as
compared with the mystic symbolism involved therein. The 120 years
has other references, as the 5=6 Ritual itself testifies. This was the
number of Princes, which Darius set over his Kingdom; that Daniel
was a Magus among the Chaldees, while another hint as to its
meaning lies in the suggestion as to how that number was arrived at.
In the 5=6 Grade, the symbolism of the Rainbow Colours is
especially exemplified: a range of Colour which may be said to be the
most apparent and obvious, while the 6=5 Grade is of interest to
many of us, especially because the colouring is different. The 7=4
Grade refers still further back and possesses an even more arcane
symbolism…”
The above paper by Wescott clearly shows that the Golden Dawn
and it Inner Order the R.R. et A.C. hinges on interpretations. The first
is that series of Cyphers (based on an alchemical treatise and
published in the Polygraphiae of Johann Trithmius), was found in a
book stall; while the second says that these papers found their way
into Wescott’s hands through the papers Fred Hockley (1808-85), a
prominent Mason, Rosicrucian and Spiritualist. At any rate once
Wescott had the papers, he asked Mathers to translate and expand
them into workable Grade Rituals. It is said that with these Cyphers
was an address of a certain S.D.A. in Germany to whom Wynn Wescott
wrote, and in return received a Charter promoting him and two others
(Mathers and Woodman) to the rank of 5=6 Grade. These original
Cyphers when translated are skeletonic, and a comparison to the full
blown rituals of the Golden Dawn (as published in the Complete G.D.)
is extremely interesting, for these are the cornerstone upon which the
Golden Dawn was built.
THE CYPHER MANUSCRIPTS
 CHAPTER 3
THE GODS AND RITUAL

“There is no part of me that is not of the Gods” was a favorite

saying of Mathers, which was paraphrased from the Book of the Dead.
It showed his aspirations in attaining Adeptship. In the Golden Dawn,
godforms from various cultures were considered as currents or
potencies of energies that could be tapped and directed to perform a
desired task. A good example of this tapping of energy is given in the
signs of the 5=6 Grade in which the Adept draws down the powers of
forces which are synthesized into a specific current of energy. The first
time this appears to any great extent is in the 5=6 Grade where the
Adept is filled with the energy needed to be able to perform the task
about to be initiated. The following paper, by Dr. R. Felkin, was issued
to Whare Ra members once they achieved the 5=6 rank. It explains
this from a slightly subjective, though nevertheless interesting
viewpoint.

DR. FELKIN’S NOTES

ON THE DIVINE WHITE BRILLIANCE
(D.W.B.)
All effective ritual is a condensed drama of Life. And Life
again is a compendium of the cosmic drama. A ceremony, if
it be true, must correspond to the great cosmic pageant of
creative evolution and involution.
True occult ritual is one of the great harmonizing agents,
because by representing the cosmic acts it brings them into
closer relation with human life. Even a very brief and simple
ritual for helping those in trouble or sickness must conform
to this Law if it is to be effectual. That is why the L.V.X. signs
and invocation of the D.W.B. is so remarkable in its results. It
is an epitome of the Redemption. Just consider it in detail
 and you will realize this.
We begin by intoning the letters I.N.R.I. We recall the
varied significance attributed to these letters—Jesus
Nazarenus Rex Judicorum. It is, of course, a form of the 4-
fold Name (Yod He Vau He), but its essential significance is
not creative but redemptive. The Sun in Virgo accomplishing
the transmutation of Scorpio. The Virgin Mother treading on
the head of the Serpent that the Father may be born anew in
the Son. It is the Key to the whole Rosicrucian philosophy,
the redemption of Matter, transforming the human into the
Divine. The blending of the dew and fire in purification and
consecration. The exaltation of the Cross of Light.
So, from the four we pass to three—the triangle of Spirit
rising from the cube of Matter. Isis the eternal virgin (under
whatever name we hail her: Eternal Mother, Sophia, Mary);
Osiris, Father, and Son Jesus. And between them the Serpent
which must be transformed into the eagle. The destroyer who
must become the transmuter.

Remember that these three letters have a further

significance thus: “I” stands for the ego, the indestructible
unit which survives from life to life. “O” is the eternal Spirit,
embracing the Universe, reaching out beyond the boundaries
of time and space, yet revolving about the “I.” And between
them the “A” of the Astral, the veil of perpetually shifting
illusion and experience. I–A –O. Man–Cosmos–God. From
their union issues forth the Divine White Brilliance, the Cross
of Light, healing, redeeming, illuminating.

Some years ago when I was first initiated into the R.R. et A.C. by
Jack Taylor, I found myself at loggerheads with the Christian
viewpoint in interpreting these energies because of its limitations. Not
being a denominational Christian in the mundane sense of the word,
yet being among a group of elderly devotees who considered this part
and parcel of their whole existence, did have its problems. A good
example of this emerged when at 5=6 level I was informed that Mrs.
Felkin taught that the Inner Order Grades of the Golden Dawn were
Christian. Some twenty years previous, I had studied Tantra and
Yantric meditational methods under the late Vivandatta, who taught
me the value of the personal and the impersonal nature of the
godforms. From this, I believe that Mrs. Felkin and some others were
mistaken in this concept as they no doubt accepted Christ as their
personal saviour. Any Christian will tell you that Christ has to be first
and accepts no other gods before Him. The Cosmic attribution of
Christ however, is an entirely different matter and can be taken into
Order teachings with just as much fervor as a personal one.
The way I got around this was to accept that Christ was the office
held and Jesus was the man in that office. Christ epitomizes suffering
and redemption through trial and tribulation and as such is a very
potent force to invoke; this is the energy we call on in the R.R. et A.C.
when we use His name. One of the best archetypal concepts I have
ever seen was in Crowley’s Trump: the Magus which showed the
Crucified Christ analogous to Mercury.
If we take another look at the D.W.B. formulae, it becomes
blatantly obvious that the godforms called upon represent different
currents of energies. These energies had not previously been
rationalized on any reasonable basis within the Golden Dawn. Within
the New Zealand Order though, these energies are dissected and
categorized as component parts in much the same way one peels off
the layers of an onion. This type of approach is needed, as some of the
rituals and practices of the G.D. are extremely complex, with a great
deal more revelation required concerning hidden meanings.
An example of this is from the 5=6 ritual when I.N.R.I. is
discussed:

The Keyword is I.N.R.I., which is inscribed with its

correspondences upon this complete symbol of the Rose
and Cross which I bear upon my breast. These letters
have been occasionally used as the initials of the
following sentences: JESUS NAZARENUS REX
JUDECORUM, whence it symbolizes the Grand Word
which is YEHESHUA or the Hebrew Name of Jesus,
formed of the Holy letters Shin, representing the Ruach
Elohim, placed within the Centre of the Name
Tetragrammaton. Also it has been interpreted as: Igne
Natura Renvatur Integra; Igne Natura Renovando
Integrat; Igne Nitrum Roris Invenitur; Intra Nobles
Regnum Dei.

From a personal viewpoint, the first of these interpretations seems

to be the most powerful and within Order concepts. Whatever one has
to say about Christ, all will agree that His Name evokes a powerful
current or force that fills us with the receptive principle, something
akin to the Yin of Chinese metaphysics. This principle of receptivity is
one that is needed, for when we invoke it, we pave the way for the
forces, fused together, to enter our sphere of sensation. The Christ-like
energy will pacify and control it, so that it conforms to our will and
can be directed for many different uses. It must also be stressed here
that we invoke the energy of resurrection and immortality. Something
necessary for us to equate with the Osirian concept of the 5=6
energy.
The first real fusion of energies within the 5=6 comes with the
phrase, “Virgo, Isis, Mighty Mother.” This is issued by the Chief Adept
which shows the framework it is derived from in Chesed, the
Sephiroth of Mercy. All the associations to Chesed are now evoked
from, and linked to, our personalized sphere of Chesed within our
bodies. The phrase “Scorpio, Apophis, Destroyer” relates to the
Sephirah of Geburah, and the strength and security that is associated
with it through the Second Adept. So far, we have called on two
extremes. To call down either would be asking for trouble, but the
Christ energy of I.N.R.I. synthesizes it safely into a powerful force of
even balance and polarity. The phrase, “Sol, Osiris, Slayen and Risen”
uttered by the Third Adept, now equates us with transferring that
energy into the direct sphere of Man, Guph, the physical body; but
with new vitality. Sol is the energy of the Sun, while Osiris is the
renewed form of life.
The DWB, as it is called down, in fact works through the various
subtle body layers and hence a resurgence of vitality is experienced.
The energy of the Sun, and a resurrected Osiris, is considered
limitless. What limits there are, are self imposed and have to be peeled
away like the layers of an onion. The final saying in fact personalizes
the Cosmic Christ concept down to a level that we can understand and
direct, in accordance with Order teaching methods. The final phrasing
now calls on our auric bodies to open wider these channels of
operation, while the formula IAO (pronounced and fully vibrated as
EEEE AAAA OOOO), is likened to a switch to bring down this energy
in its fullest capacity.
The IAO formula is almost as complex as that of I.N.R.I. Modern
Kabbalistic scholars such as Scholem, have indicated that the IAO
could possibly be a corrupt version of Jao, a Greek rendition of IAU
TzBAUTh taken from the Lesser Hekhaloth text. This also could equate
to the godname of the Sephirah of Netzach. There is also evidence that
the IAO was also an alchemical process whose meaning has been lost
with time. The current Order teaching considers that IAO fuses the
Isis, Apophis and Osiris energies together into one workable formula,
being at the hands of the Adept to direct for a specific purpose.
In the 5=6 Ritual, the Adept first experiences godform assumption
when lashed to the cross of suffering; and later in the role of the Chief
Adept in the pastos, who assumes the astral body of the Postulant, and
later when the Postulant holds the crook and scourge of Osiris.
The energies of the various godforms, plus the rituals and props,
amount to what could be described as a mass attack on the psyche of
the individual. Those who go through the 5=6 Ceremony with full
props, will experience changes in their lives. Some experience a
dramatic shock then and there during the Ceremony itself, while
others noticed changes in themselves months after. All agree that the
5=6 Ritual with its evocative powers can change one’s life. Over the
years, I have had the opportunity of speaking with dozens of Adepts
who underwent the 5=6 Ceremony at Whare Ra and within the
Thothe Hermes Temple. Its effects can be roughly categorized into two
levels: the first is when there is shutdown in magical work. These
people have only consecrated their elemental weapons and do little
else save attend the Equinox Ceremony. I am sure that their psyches
produce this effect because their psyches cannot cope with any more
magical work, for a variety of reasons. The other level is completely
opposite; the energies are opened up and can totally exhaust one if the
framework and structure of the grade is not adhered to.
In an instance that I can recall, one person underwent the 5=6
Ceremony at Whare Ra in the 1950s, and spent the next six years in a
mental institution. He was in fact warned by Jack Taylor not to take
this grade. Jack by his clairvoyance correctly deduced that this person
was not ready for the 5=6 energy, but he went ahead with the
Ceremony anyway. Today, he has virtually no recollection of his 5=6
Grade or any of his magical studies, except for an inner fear when the
subject is broached. It was because of this negative effect that the
5=6 can produce that the old 5=6 curriculum of Whare Ra was never
introduced into the Thothe Hermes Temple. Instead, a newer one was
drafted up that took the Adept step-by-step through the various levels.
The following paper by Mathers was one of the few that he did on
the symbolism of the 5=6 Grade and the Outer Order symbolism; it is
highly significant:

Concerning the Symbolism of Self Sacrifice, and

Crucifixion contained in the 5=6 Grade by G.H. Frater
D.D.F.C.

This lecture was delivered on Good Friday, March 31,

1893, to the Adept College Assembled.
Dealing first of all with the diagrams in the first Order
and proceeding upwards, it will be noticed that in the lowest
Grade in the Outer (0=0) there are no diagrams, properly so
called, but that on the two Pillars is depicted the symbolism
of the passage of the soul from the Egyptian Ritual of the
Dead; this being as it were a sympathetic aspect to be
developed and explained with the advance of the candidate
through the various stages.
 After the first Grade comes the 1=10, where we find the
first form of the Sephiroth in the Tree of Life; this is the
representation of the flaming Sword descending, but it is not
until the 2=9 comes that we begin to find the actual Symbol
of Self Sacrifice. The 2=9 Altar Diagram, then, represents the
Serpent of Wisdom twined through the Paths. In the 4=7
Grade however, you are shown the same Serpent; its
representation being that of Serpent Nechushtan. This was
the Serpent of Brass that Moses made in the Wilderness, and
which was turned around the central Pillar of Mildness,
having three cross bars upon it, representing a species of
triple cross.
Dealing now with the Altar Diagram of the 3=8 Grade, it
will be seen that Adam is the Tiphareth part, wherein he is
extended. That is say that the form of the man is projected
from there.
The figure of Eve stands in Malkuth, in the form of the
Supporter.
The first ideal form of Man is in Adam Kadmon, behind
the Kether form and, as it were, the prototype of the
Tiphareth form. This Tiphareth answers to the letter Vau of
the Holy Name, as representing the Prince. The letter Vau
also represents the number Six and Adam was created on the
Sixth day, for Tiphareth is the Symbol of the Creation.
Furthermore, the Hexagram consists of the two forms Fire
and Water: the ideal Fire and the ideal Water; the Spirit and
the Water of Creation; the spiritual Ether and the Ethereal
Fire; the Fire of the Holy Spirit. Thus, in the creation of the
Man is the extension from Tiphareth i.e., the moment Adam
is created, that is the beginning of the reflection of the lower
Triad, and finally, of Malkuth. Eve is the synthesis of
Creation and represents the Mother of Life, as the name Cha
VaH. The 3=8 diagram thus represents the establishment of
life, i.e., created life, and it is the Tree of Knowledge of Good
and Evil, because it is the balance point between Good and
Evil; for in the material body we are placed to give victory to
which we will. Hence the significance of the Serpent, “Ye
shall be as Gods, knowing Good and Evil.” But the knowledge
of Evil brought with it the descent into the Qlippoth, and
although Malkuth is directly involved in the “fall,” the
Sephiroth immediately above cannot be said to have actually
entered into the Knowledge of Evil. Therefore, in the
allegorical account of the Creation in Genesis, it is said that
Man is checked from putting forth his hand to take of the
Tree of Life, so as not to involve the higher Sephiroth in the
“Fall” which, (he being unbalanced in himself) would only
have precipitated disaster.
In the 4=7 diagram we find represented the Fall and the
consequent rise of the Dragon, which in the 3=8 Grade is
represented coiled beneath Malkuth in the Kingdom of the
Shells; but it only raises its head to the Sephiroth by right of
the Crowns of the Kings of Edom.
These latter represent the Worlds of unbalanced force,
before the Creation is established. Furthermore, they
symbolize the places of the Sephiroth which are hollowed,
and before the light fills the cavities (the Light which comes
down and fills the cavities is to be found allegorically set
forth in the story of the usurpation of the younger brother in
the story of Esau and Jacob), “before all things were the
Waters, and the Darkness, and the Gates of the Land of
Night.” Note also the War of the Titans who rise and fight
against Jupiter.
The Edomite Kings therefore, are not altogether Evil.
They are the forces of restriction.
The result therefore, on a higher plane in the Tree, is that
the Great serpent rises to Daath, and the Four Worlds
balanced upon the Tree itself, it will be observed that the
cutting off by the Serpent is between Yetziirah and Briah.
Thus, Evil cannot arise into the World of Briah, or indeed
transcend the limits of Yetzirah. But if we seek for the
correspondence of Evil in the Worlds of Briah and Atziluth, it
will be found to consist in a lesser form of Good: a limiting,
restricting and binding force without which you cannot have
form on the higher planes. It is only in the Worlds of Yetzirah
and Assiah that the analogue of this principle becomes
absolutely Evil.
This idea was first expressed by the Gnostics, when they
said that Achamoth attempted to comprehend the Pleroma,
but could not understand it, and from the grief of her were
formed the demons and evil spirits.
If therefore we seek to institute an analogy concerning the
Microcosm, it will be seen the Nephesch refers to Malkuth
and Assiah; Ruach will refer to Yetzirah, which is the World
of Formation. Therefore, the formative principle operating in
the Ruach gives form to all ideas, and is that which weighs,
balances and works in things. Ruach can also have an evil
side.
Neschamah is equated with the higher aspirations of the
Soul, which aspires to the ideal. There can be no positive evil
side to Neschamah. There will be only a higher or lower
aspiration.
If the Ruach overpowers the Neschamah; if the
Neschamah seeks the lower good: both will be ruined. The
following of a false idea cannot be said to be exactly evil, but
is a lower Good than it should be.
Neschamah will answer to the World of Briah, so also will
Chiah, which is allotted to Chokmah; but you cannot touch
the Yechidah part of you with your Ruach: you must use the
consciousness of the Neschamah. This Yechidah will, together
with Chiah, be the “Higher Genius,” though this again will
not be the highest self. For in and behind Kether will reside a
part of the being, which it is impossible to understand, and
which one can only aim at: this is the highest Soul, and
answering to the highest part of Yechidah, cannot be touched
by Neschamah. There must be a mode of transferring the
synthesis of the consciousness making up Man to this upper
Sephirah. The fall, which cut away the Higher from the lower
Sephiroth in Daath, was also our descent into this life, as it
were, from that Upper and Higher Soul. Therefore, our
objective is to get into contact with that again, which is only
to be done through the Neschamah, which is Divine Mother
of the Soul: our Aima.
When the Candidate enters the Vault and kneels down at
the second point, during the 5=6 Ceremony, he does so at
the centre of the Altar above the symbolic form of the Adept,
who is the synthesis of the sides of the Vault, from whence he
has come forth. He occupies a central position between
Kether and the World of Shades, being there protected by the
rising glory of the Golden Cross and the Rose. Then this
Prayer is said: “Unto Thee Sole Wise, Sole Mighty and Sole
Eternal One, be Praise and Glory forever.” Now it must be the
Macroposopus, the Amen, who is addressed here; The Lord of
Kether, who has permitted this Aspirant who now kneeleth
before Him to penetrate thus far into the Sanctuary of His
Mysteries, (which is in the centre of the Universe). “Not unto
us, but unto His Name be Glory” (which is the name YHVH,
with the addition of the letter Shin). “Let the influence of Thy
Divine Ones descend upon his head,” (These Divine Ones are
Angelic forces, and the Higher Self is that of the Divine One)
“and teach him the value of self sacrifice, so that he shall
shrink not in the hour of trial, but that thus; His name may
be written on high” (that is, the Divine name formulated in
him may be brought up, as it were, to the heights), “and may
stand in the presence of the Holy One” (which genius will be
a might Angelic power, and in a form far different from the
petty personages we are here); “in that hour, when the Son of
man is invoked before the Lord of Spirits, and His name, in
the Presence of the Ancient Days.”
This will be the synthetical form of the Son of Man, the
Ben Adams, who is the synthesis of the Ruach of the Universe
in other words, the allusion is to the Great God of the World
of Yetzirah or the Microprosopus, the Son of the first Adam
when He is invoked before the Lord of Spirits, which can but
be in Kether; and His Name in the presence of the Ancient of
Days. “He who is ancient before the Gods, ancient before
time, ancient before the formation of the Worlds, He the
ETERNAL AMEN, or even He who is before Amen, and whom
the plumes of Amen’s headdress only touch.”
Now the foregoing partly represents the mode in which
the initiate becomes the Adept: the Ruach, directed in
accordance with the promptings of the Neschamah, keeps the
Nephesch from being the ground of the Evil forces, and the
Neschamah brings the Ruach into contact with the Chiah,
i.e., the genius which stands in the presence of the Holy One–
theYechidah–the Divine self; which stands, as it were, before
the Synthetical God of all things. That is the only real way to
become the Greatest Adept, and is directly dependent on
your life and your actions in life.
And upon the lid of the Pastos this process is symbolically
resumed: there we see the suffering Man, pitiful and just,
before whose injustice and purity the heads of the dragon fall
back, but on the upper half there is depicted a tremendous
and a flaming God, the fully initiated Man: the Adept who
has attained his Supreme Initiation.
It will be noticed that in the 4=7 Diagram the heads of
the Dragon have seized the Sephiroth but, as before
remarked, on the lid of the Pastos they are falling back from
the figure on the Cross: they are dispossessed only by the
sacrifice of the lower Self.
Recall to your mind that passage in one of the Eddas: “I
hung on the Tree three days and three nights, wounded with
spear, myself, a sacrifice offered to my (highest) Self: Odin
unto Odin.” It will furthermore be noticed that this way of
looking at the matter at once makes a reconciliation between
the account in the Gospel of the Christ as a calm, peaceful,
and pitiful man, and the representation in the Apocalype of a
tremendous and flaming God. A glance at the top half of the
Pastos shows the descent of a flaming sword which casts out
evil, the whole surrounding being with brilliance. “And He
had in his right hand Seven Stars…and the Seven Stars
represent the (Arch) Angels of the Seven Churches,” or
abodes in Assiah, at his feet…
The Life of Nations is like the life of men: they are born,
become intellectual, direct that intellect to black ends, and
perish. But every now and then, at the end of certain periods,
there are greater crises in the World’s history than at other
periods. At such times it becomes necessary that Sons of Gods
should be incarnated to lead on the new era of the Universe.
I do not affirm that Christ was necessarily a man who
obtained Adeptship in that incarnation, but rather one who
had obtained Adeptship and had come down to be incarnated
again to lead up the new era. It was however, necessary in
the crucifixion of so great a Soul, that the form might
actually suffer; that everything except the Nephesch, which
was temporarily abandoned in this case, was the cloak of that
incarnation. In other words, only through the mortal part
about the Man or the God, (and then only after incurring that
physical death, as it were), could the other divine parts
suddenly come down and make it the resurrected or glorified
body, which, according to description, had after the
Resurrection, the apparent solidity of the ordinary body, and
the faculties of the Spirit Body. Because if you can once get
the great force of the Highest to send its ray clean down
through the Neschamah into the mind, and thence into our
physical body, the Pehesch would be so transformed as to
render you almost like a God walking this Earth.
The Ruach, the, has to undergo a certain check and
suffering in order to attain its Apotheosis, which is the work
of our Adept.
In the fully initiated Adept, the Nephesch is so withdrawn
into the Ruach, that even the lowest parts of these two
principles cease to become allied to the body and are drawn
into the first six Sephiroth. This is again brought out in the
Obligation, where you say, “I pledge myself to hereby give
myself to the Great Work, which is so to exalt my lower
nature that I may at length become more human, and thus
gradually raise and unite myself and Divine genius.” If it is a
very great thing to unite yourself to the genius, how much
more so if must be to unite yourself to the God that is behind
it!
 Looking at the Pastos, it will be seen that it represents a
kind of triple cube, the whole of which is placed between
light and darkness. The Lid is half Light and half Darkness:
the upper end is the symbol of Light, and the lower, the
symbol of Darkness; while the sides have the colours placed
between the Light and the Darkness. At the head is placed a
Golden Greek cross representing the Spirit and the Elements,
and a Rose of 7 times 7 petals, and four rays which go out
from it. But at the foot, that which the feet rest on as if they
were exalted by it, is the Cross exalted on a pedestal of Three
Steps: the Obligation Cross. This latte is also to an extent
represented on the top in the crucified figure, and symbolizes
the voluntary sacrifice of the lower will, which is incidental
to allaying the intellect with the higher aspirations, and to
the establishment of your consciousness therein: thus, if the
ordinary consciousness were centered in the Ruach, you
could touch the Neschamah, while if it was in the latter, you
could touch the Genius.
Now this tranference of consciousness from Ruach to
Neschamah is one object of the ceremony of the 5=6 Ritual:
it is a thing which will be more readily understood when the
Grade of Adeptus Minor is reached. It is especially intended
to effect the change of consciousness into the Neschamah,
and there are places where it can take place. The first is
when the Aspirant is on the Cross, because he is so exactly
fulfilling the symbol of the abnegation of the lower self and
the union with the Higher Self; there is also the invocation of
the Angel H.U.A.
The second place is when he touches the Rose of the
representative of C.R. in the Vault, when he has taken on
himself the symbols of suffering and self sacrifice, and says
that his victory is in the Cross of the Rose.
The third place is when he enters the Vault in the third
point and kneels down, and the Chief Adept say “I am the
reconciler with the Ineffable: I am the dweller of the
invisible: let the White Brilliance of the Divine Spirit
descend.”
In these three cases a possible exchange of consciousness
from the Ruach into the Neschamah is initiated, so that
whether he understands it or not, the Aspirant actually
approaches his own Genius. (There are some cases where the
Genius may have attained a height and fallen; that is when,
having touched the Ruach in one incarnation, it has been so
wrought upon by sufferings of the lower part, that it has for
the moment consented to slaken the tension of their union.
Now if the Genius part, instead of identifying itself with the
God part, identifies itself too much with the Neschamah, a
fall of the Genius takes place; this is not altogether evil, but
may entail a certain evil effect.)
The most complete point of actual contact is in the third
point, where the Chief Adept says: “I am the Resurrection
and the Life! He that believeth in me, though he were dead,
yet shall he live, and whosoever liveth and believeth in me
shall never die”: i.e., if you can live at will in the Neschamah
and touch of the Genius, you will have made a great step
towards the Divine Elixer, for you will be worthy to sit with
the Gods, and that which you drink of is real Elixer of the
Spirit of Life.
Then the Second Adept says: “Behold the Image of the
Justified One, crucified on the Cross of the Infernal Rivers of
Death,” and the Third Adept shows deific antithesis: the
exaltation into the Divine. Then the Chief Adept says again:
“I am the First and the Las,” (the Adept and the Tau and the
Yod and the HeH(f) of the sacred Name), “I am He that liveth
but was dead, and behold I am alive for evermore, Amen”;
that is using the name of the Egyptian Deity AMON, (or
Amen), who represents the Ideal God Force, “and I hold the
Keys of Death and of Hell.” (Because if you stand on Malkuth
and keep your touch with the Gods, you hold the Keys of that
which is below.)
But the lower self all this time has an existence, for it
certainly is not quite eliminated: it is cast forth from the
Nephesch, yet preserving a link with it, it goes down into the
Qlippoth, and in this connection, it is well to observe what
may really be Evil on this Earth plane, may be even as a God
among the Demons. the words “He descendeth into Hell,”
have such a significance.
This Third point then represents the attainment of the
Divine. The Second Adept proceeds to say: “He that hath an
ear let him hear what the Spirit says unto the Assemblies”
(i.e., in Malkuth), and if the Voice of the Divine is found in
Malkuth, it must find its echo in the realms beneath.
Then follows the exaltation into Neschamah of the
Consciousness of the Chief Adept, whose Voice seems as if he
were symbolically standing with his head in Atziluth, whence
it reverberates through the Worlds, sinking down below
Malkuth unto the dominion of the Shells, and he says: “For I
know that my Redeemer liveth” (the Redeemer is He that
brings again), “and that He shall stand at the latter day upon
the Earth. I am the Way, the Truth, and the Life. No Man
cometh unto the Father but by me.” This whole passage of
the Chief Adept is formed of a collection of utterances, which
are, as it were, the speeches of the Great Gods, which he can
only hear when he is still further exalted into Kether. “I am
the Way, the Truth, and the Life,” is the reflected Triad. No
man cometh unto the Father, but by me. Then the
Neschamah speaks down to “I have entered into the
Invisible.” Then it is as if the Consciousness went into the
Genius, which says “I am the Sun in his rising, I have passed
through the hour of the Cloud and Night.”
Then follows: “I am Amon the Concealed One, the Opener
of Day,” like the Great God in Atziluth, “I am Osiris Onnofris,
the Crucified One,” who is perfected in the balance and rise
above all considerations that cometh from Maya, or illusion,
and who only seeks the eternal life from above, and then, as
if in a supreme moment “I am the Lord of Life, triumphant
over death, and there is no part of me that is not of the
Gods.” (That is the Voice of Kether.) This again is followed
by a synthetical culmination, as if all the Divine ones united
in the utterance: “I am the Preparer of the pathway, the
rescuer unto the Light! Out of the Darkness let the Light
arise!”
Then the Aspirant is prompted to say: “Before, I was
blind, but now I see,” representing again the blindness to the
Neschamah Consciousness and the passage into this.
Whereupon the Chief Adept says: “I am the Reconciler
with the Ineffable! I am the dweller of the invisible; let the
White Brilliance of the Divine Spirit descend.”
The Aspirant is now told to rise an Adeptus Minor of the
Rose of Ruby and the Cross of Gold, in the sign of Osiris
Slain; and then, “We receive thee as Adeptus Minor in that
sign of Osiris Slain; and then, “We receive thee as Adeptus
Minor in that sign of rectitude and Self Sacrifice.”
The affirmation of three parts is then proceeded with: The
Chief Adept says: “Be thy mind opened unto the Higher,”
(Second Adept), “Be thy heart the centre of Light,” (Third
Adept), “Be thy body the temple of the Rosy Cross.”
The Pass Word is then announced, which is formed from
the Mystic Number of the Grade: 21. This Pass Word,
however, is the Divine Name of Kether: it is used as the Pass
Word of this Grade of Tiphareth in order to affirm the
connection between the two.
 Then the Chief Adept says that the Key Word is I.N.R.I.
The three Adepts themselves represent Chesed, Geburah and
Tiphareth. The Creator, the Destroyer and the Sacrificed One:
ISIS, APO-PHIS and OSIRIS equals the IAO. The Symbol of
Osiris Slain is the Cross; vis, the Sign of the Mourning of Isis:
the sign of Typhon and Apophis: X the sign of Osiris
Risen:=LVX the Light of the Cross, or that which symbolizes
the way into the Divine through Sacrifice. So that the
symbolism in it entirety represents the exaltation of the
Initiate into the Adept…

The above paper by Mathers shows the complexity of the energies

employed within the 5=6 Grade and gives some indication of the
variation of energies one has to be able to recognize and control.
By now it will become obvious to those who study both the Outer
Order and Inner Order rituals that there are six major currents or
levels of energies applied during ritual. These are the currents of:
Thoth, Isis, Horus, Nephthys, Osiris, and Christ. These can be fused
together when needed to produce a very potent force, with the
currents of the minor godforms working under the man ones. All other
side potencies of energies take a back seat to these energies, because it
is they who give the other powers a chance to operate during ritual.
How this comes about can be best explained in a speech from the
Neophyte Ritual:

Let the number of the Officers in this degree and the

nature of their Offices be proclaimed once again, that the
powers whose images they are may be re-awakened in
the Spheres of those present, and in the sphere of this
Order; for by the names and images are all powers
awakened and re-awakened.

This speech by the Hierophant gives the whole concept of Golden

Dawn Ritual work. The main effort for the Adept is to discern and
record what energies govern what areas of what ceremonies.
The published rituals of the Golden Dawn give only the barest hint
as to what exactly happens in ceremonies like the Neophyte. Jack
Taylor revealed to us that before each Grade Ceremony, the
Hierophant had to go down to the Temple, and with his Sphere of
Sensation (aura), link directly into the Astral Shells of each of the
godforms in the rituals. Taking the 0=0 as an example, the
Hierophant would have to “bring through” the Astral Shells of: (1) the
Invisible Stations, (2) the Officers of the Temple, and (3) the Osiris
godform on the Dias. This is an example of the verbal information that
the former Hierophant would divulge, and show to the present
Hierophant (providing the present never held the Hierophant position
before), after the Equinox Ceremony. This practice was not restricted
to a particular grade, but to the “Office.” Some of those Hierophants
who were 6=5 or 7=4, and who never held the position before,
might be shown this by a Hierophant of, for example, the 5=6 Grade.
It must be also considered that while the Stella Matutina had quite
a few shortcomings, practical ritual (within the New Zealand Order at
least) was not one of them. The Golden Dawn only had a functioning
Outer Order for no more than 12 years (from 1888 to 1900), while the
Inner Order lasted eight years (1892-1900). It is also quite obvious
that the Z-1 and Z-3 clairvoyant descriptions of the Neophyte
Ceremony were done very early, possibly within about three years or
so of the first Neophyte Ceremony, and left very little for further
evaluations.
Within the Stella Matutina for example, they had another 70 years
of life, and a number of those who were clairvoyant had the
opportunity to test their theories and pass this information onto those
they trained. What a lot of writers seem to forget is that the Stella
Matutina was, in its beginning, made up of Golden Dawn Adepti
trained by Mathers, Florence Farr, and others of equal notoriety. It did
not, at 1900 suddenly cease to exist and redirect its magical power. It
had a wealth of unpublished information to offer, and what is not told
is that much of this information was verbal and pertained to ritual.
Though Whare Ra withdrew from the Stella Matutina in 1931, no
changes were made to its rituals (which were never watered down
versions the English Temples used), but were the original Golden
Dawn procedures. This was driven home to my wife and I when,
through Jack Taylor’s efforts, we were fortunate enough to meet a
number of ex-Whare Ra Temple members, whose skill at Ritual could
simply be described as astounding, even though they had little
scholarship. This of course did not apply to all Temple members, but
to a select few who held the main Officers positions for up to twenty
years with barely any interruption. By this, I mean Officers who for
the main part were continually reelected, during the latter part of
Whare Ra’s history.
We became the recipients of their expertise, and from this teaching
gradually became aware of the existence of the six main Golden Dawn
currents. One of the strange things we found out is that while each
Temple Officer knew of each others respective positions, few if any,
had any idea of what their counterparts were doing. With Taylor’s
influence however, we managed to gather this information collectively
for operation in the Thoth Hermes Temple. Apparently, the snobbish
structure of Whare Ra prevented this type of communication between
Temple members, and few had any real idea of their fellow members
real potential, other than of their direct seniors in charge of ritual.
Take the Neophyte Ritual again as an example. After the
Hierophant activates the Astral Shells, they stay activated until the
Hierophant breaks the etheric link, for it is he that activates the
current of Osiris. When the Officers take their places on the floor of
the Temple at the beginning of the ceremony, the activated Shells of
the godforms then link with their physical auras. Because of the
delicate nature of this linking (these Auric Shells are sometimes seen
clairvoyantly as light green in colour), it must be done correctly on
two levels: the first by the Hierophant, and the second by the Temple
Officer. In the old Order, the Temple Officers were to hold low Outer
Order Grades, but with the discoveries of those Adepti of Whare Ra
(whose Temple Officers were almost always Inner Order), it’s quite
clear that all the Officers on the Temple floor should be Inner Order to
correctly control the power and direct it. For they have to manipulate
their own Sphere of Sensation and vibrate it to the rhythm of the
ritual they are doing.
While the Hierophant of the Temple creates the Astral Shells
before the ritual starts, this does not extend to the Astral Shells of the
godforms on the Dais, (apart from his own Osiris Shell). These are, in
fact, activated by the Officers on the Dais, with the Imperator linking
with Nephthys current. Instead of sitting and observing the rituals,
they in fact have a great deal of work to do which gives the
Hierophant the much needed boost to the ceremony. They also control
flow rates of power as well. Out of all these currents, the most
important of all is the Thoth current; for without it the rituals become
mere dramatic gestures. The Z-1 Document, prefaced by the General
Exordium, is a fair indication of the powers and duties of Thoth.
The following paper was a Flying Rolls paper issued out in the
Thoth Hermes Temple which also explains the function of the rituals
from a Kabbalistic concept.
 Flying Roll 37
KABBALISTIC SOUL AND AURA ACTIVATION
DURING RITUAL
By now most of you will be familiar with the three main principles
of the Kabbalistic Soul (Neschamah, Ruach and Nephesch).
The importance of understanding this principle is because during
ritual, the link of the three aspects of the Soul opens the gate to a
tremendous source of energy. If we study how this energy can be
acquired, we use the principles of the aura as a method of expanding
this principle. The aura around the body is made up of images of the
man, which start next to the skin, and can be seen extending 6 to 12
feet from the physical body. Some have grouped these images together
in 7 stages, but the fact remains that they all emanate from the
physical in shape, and can be attributed to the Nephesch.
The Ruach during ritual is the Astral Shell the Hierophant creates
before the ritual begins, and which the Officers step into. (The method
of doing this will be explained at higher grades). This is the
accumulated unconscious energy of the Order which is drawn from
the matrix and sent back when the ceremony is completed. When the
Temple Officer silently meditates, he consciously links his aura with
the Shell which opens up new channels of awareness within him.
The Neschamah is the divine spark brought about by the Ruach
and Nephesch, linked with the Officer stretching forth his faculty of
reason; all are joined as a unified force by the Hierophant who welds
them together as he brings down the power of the Order which could
be classed as the Neschamah. While this entire principle is inherited in
us as living beings (with the Neschamah as our soul or disassociated
state of awareness), we have in fact learned to extend this faculty via
group ritual working.
As one advances through the ranks of the Order, the aura is
impregnated with the vital forms of each element grade. This forces a
link between your own aura and the Ruach of the Order. It is power
which binds the two together in a positive manner, the link being
stronger with each grade you undertake. This makes it easier each
time for the power of the Neschamah to give the divine spark and
bind to the Ruach, to come through during ceremony. It is not
unusual, if this is done correctly, for the aura to light up, and /or
images appear around the Officer and grade, but shows that the
Nephesch, Ruach, and Neschamah, have linked together correctly.
Generally imbalances in these ceremonies occur when the Ruach has
blocked off the power of Neschamah, and in cases like these the onus
is on the Hierophant or another Officer to bring them together.
At the close of the ceremony the Neschamah withdraws, and the
Ruach unbinds, leaving the Nephesch revitalised and replenished. The
Order aspect of the Kabbalistic Soul cannot function correctly unless
these three phases in our own beings are operating. The joining point
is when our own Ruach links with the Order created Ruach, which
allows the energy to be passed through the Nephesch at a particular
point.
 CHAPTER 4
ENOCHIAN PRONUNCIATION

In the past there has been a lot of criticism about the Golden
Dawn’s Enochian pronunciation, based solely on two papers published
by Regardie in his “Golden Dawn” publication. The first of these two
paper is by Wynn Westcott who says:

In pronouncing the Names, take each letter

separately. M is pronounced Em; N is pronounced En
(also Nu, since in Hebrew the vowel following the
equivalent letter Nun is “u”); A is Ah; P is Peh; S is Ess; D
is Deh. NRFM is pronounced En-Ra-Ef-Em or En-Ar-Ef-Em.
ZIZA is pronounced Zod-ee-zod-ah. ADRE is Ah-deh-reh.
TAAASD is Teh-ah-ah-Ess-deh. AIAOAI is Ah-ee-ah-of-ah-
ee. BDOPA is Behdeh-of-peh-ah. BANAA is Beh-ah-en-ah-
ah. BITOM is Beh-ee-to-eem or Beh-ee-teh-ooem. NANTA
is En-ah-en-tah. HCOMA is Hehco-em-ah. EXARP is Eh-ex-
ar-peh.

The Mathers paper, to quote Dr. Laycock, “is essentially the same
system, but with some idiosyncractic viewpoints.” When Israel
Regardie compiled his Enochian dictionary, he based his
pronunciation guide on these two papers. Other occult writers have
also concluded that this was the Golden Dawn method, but in fact this
is an erroneous assumption. When Jack Taylor gave me my copy of
“The Concourse of Forces,” I noticed on my printed copy (which was a
Golden Dawn original) the two modes of pronunciation given; that is,
both long and short vowels.
Unfortunately, this has never appeared on any of the published
versions of “The Concourse of Forces,” but it clearly shows the two
modes of pronunciation within the Order. What was taught at Whare
Ra, by Felkin, was that the long vowel mode of pronunciation as
advocated by Mathers and Westcott was only used when one wanted
to emphasize a certain word or phrase. The other aspects of Enochian
Invocation, that is the short vowel form, was used much the same way
as any other type of invocation used. In order that there was no
confusion between the two, the Order had an “Enochian Vocabulary”
in which the pronunciation of each word is given, using the short
vowel form. Some years ago I was given Dr. Felkin’s copy (dated
1897) which, is a rare gem. A short prayer at the back of the book
gave, and showed the use of, the two vowel forms.
Felkin taught that one could also make up their own invocations
using the Enochian language (as Crowley did when he translated
certain evocations of the Goetia into the Enochian tongue). Though
the Enochian Vocabulary does not appear on any official Order papers
for circulation, there were a number circulated privately. This was
mainly due in part to the lack of interest in Enochiana by the Adepti,
and the number of other Mathers documents circulated that were
utilized by a select few (such as alchemical translations).
When I showed Felkin’s Enochian Vocabulary to Regardie and told
him of the Whare Ra mode of pronunciation, he admitted that if this
was in operation at the Bristol Temple when he was there, it was
never shown to him. He was not surprised, however, and said that the
Chiefs of Bristol showed no inclination to Enochian work whatsoever.
Some years ago when I first started experimenting with the
Enochian Calls, I found that in the astral, the Enochian Entities would
return calls of their own. Some of the Whare Ra Adepti who did use
the Calls also told me that this was not unusual, though the tone I
received back was entirely different to the one I uttered. Firstly it was
flat; roughly in the scale of “C,” and there was very little pause
between words, with it being said in the short vowel form. The whole
thing sounded to me like an Indian Mantram effect. I mention this in
case some of the readers may have had a similar experience.
The following vocabulary of the Golden Dawn is include for those
who wish to experiment with the Enochian Calls.
THE MAGICAL LANGUAGE: “A
VOCABULARY”
 CHAPTER 5
THE 6=5 and 7=4 RITUALS OF THE
STELLA MATUTINA OF THE R.R. et A.C.

According to tradition, these rituals were written through the

trance mediumship of the Felkins with the Astral Masters of the Third
Order. The general opinion at Whare Ra was that the 6=5 Grade is an
incredibly beautiful ceremony to experience. It is here that the hidden
doorway of the Mars Wall is revealed, and the Shekinah enters the
Vault, with black veil and lamp. To the Postulant, it appears as if the
lamp is floating in mid-air. This is the first of the rituals where the
Shekinah takes over the astral body of the Adept, and lifts it out of the
Vault. It then takes it to meet the various forms. In my own case, and
others within both the Whare Ra and Thoth Hermes Temples, this is
exactly what happens. For in the next two ceremonies, a great deal
occurs on the astral level.
The outline of the 6=5 Ceremony is like that of the 6th Masonic
degree; a natural progression from the 5=6 which is also likened to a
Masonic ritual in basic essence. At the 6=5 Grade, the costumes of
the Officers undergo a dramatic change. The Egyptian headdress is
now discarded for a small colored square cloth with colored rope
wound around the top to keep it in place. Included after the 6=5
Ritual are some notes I made a few years ago as a part of my 6=5
thesis, and I have included here as a matter of interest.
The 7=4 Ceremony uses the two outer rooms of the Vault, and the
notes included with the ritual were, I presume, written by Felkin, as
they were given to me by Taylor after going through this Grade
Ceremony.
The final ritual is called “Transmission of the Etheric Link,” and
was only given out to a few at Whare Ra. It’s purpose was to transmit
the link of the Order in its fullest capacity to the Adept. This was only
given out at 7=4 Level and is not a substitute for any Grade
Ceremony, but in fact seals off the Link in the Adept’s Aura. Why this
was given out in the 7=4 Grade and not 8=3 or 9=2 Levels is not
clear. It is slightly complicated but in essence is as follows. During
Felkins reign on the Temples, the 8=3 and 9=2 Grades were left for
those who had made contact with the Third Order. However, when
Felkin gave out these grades to the Chiefs of the other British Temples
who had not made this contact, the Chiefs of said Temples treated
these two higher grades as nothing more than Temple Grades, given
out to those who had devoted a lifetime of effort to the Order. I was
told this by a former Chief of Whare Ra, Bethany Jones when I
quizzed her about those grades and their significance.
Mrs. Felkin told Jack Taylor that the 7=4 Grade was the last of the
physical grades, and not to bother with the other ones. The Etheric
Link brought in at this level seals the aura of the Adept, and
theoretically gives him the highest level of energy the Order has to
offer. No one really believed that those of 8=3 or 9=2 Grades were
Adepts beyond the physical. This stemmed over from the old Golden
Dawn Temples. One could say that the bottom line of the Babe of the
Abyss, 8=3 and 9=2 Grades is that they were temple Grades only,
their power base was the supplementation of what the rituals included
as a teaching mechanism included and core components of structures
were needed to keep them separate but also allow for the flow pattern
of energy to make its presence known by opening up additional layers
to be examined. Since the first edition of the book I have done a
complete 180 degree turn, over a twenty year period, on my
viewpoint on the levels above 7=4 as my understanding of the
Golden Dawn system evolved. These higher grades above the 7=4 are
mere reflections of what is contained within them and how the adept
develops in their current.
 THE 6=5 RITUAL
SHEKINAH or MATRONA: rose-coloured tunic, long black veil,
alabaster lamp with oil, spray of acacia.
CHIEF ADEPT: KING OF SALEM: blue and purple nemyss and robe,
ankh, winged sphere wand and lamen.
SECOND ADEPT: EXCELLENT PRINCE OF THE HORIZON: red and
orange nemyss and robe, ankh, phoenix wand and lamen.
POSTULANT: (in 1st point) black cowl (in 2nd point) purple cloak, red
slippers.
THIRD ADEPT: NOBEL LORD OF EVENTIDE: yellow and rose robe
and nemyss, ankh, lotus wand and lamen.
THE VAULT is entirely draped in red. The pastos in black stands
uncovered, with the head to the north. Pedestal at the head. Light
veiled.
In PORTAL: two pillars, red ankh holding brazier at south. Blue tat
holding bowl of water at north. Outer side of the vault door covered
with blue curtain on which is orange Sol on cross. Strip of emerald-
green cloth up the centre of the floor. White and gold altar divided
middle. Thirty-three lights, 2 extinguishers.
The three Adepti sit in triangle facing the vault. The Postulant must
receive full instructions as to silence, knocks and gestures beforehand.
Bell (used in opening, location, who rings it not mentioned), candle for
Chief Adept to take into vault. Censer. Tarot keys of Justice and the
Hanged Man for 2nd point. Strip of linen to bind Postulant in 2nd
point. Hierophant’s lamen for 1st point. Scales with heart and feather
for second point. Preparation of the “Light” by Shekinah: She pours
the olive oil into the alabaster lamp and says: “The oil is the life of the
Tree, let the Tree give its life.” She mingles her blood with the oil and
says: “The blood is the life of the man, let the man give his life.” As she
kindles the light in the oil, she says: “The light is the life of the world, let
all the living rejoice.”
 OPENING
Ch. Ad.: rises ! 2nd Adept: !! 3rd Adept !!!
Ch. Ad.: Avete Fratres et Sorores all rise
Ch. Ad. + 2nd Ad.: in unison Benedictus Dominus Deus Noster.
All present, led by 3rd Ad.: Que dedit nobis Hoc Signum.
All touch Rose Cross on breast
Ch. Ad.: Very honoured Adepti Majores, assist me to open the Vault of
the Adepti in the exalted grade of Geburah.
Ch. Ad.: Excellent Prince of the Horizon, see that all present have
been admitted to the mystery.
2nd Ad.: Very Honoured Fratres et Sorores, give the sign. Done.
Ch. Ad.: Noble Lord of Eventide, what is the word?
3rd Ad.: Elohim Gibor.
Ch. Ad.: Grant us thy strength, oh Lord! Excellent Prince of the
Horizon, what is the mystic number formed therefrom?
2nd Ad.: The number is 20.
Ch. Ad.: Noble Lord of Eventide, what is the signification thereof?
3rd Ad.: It is the union of the Enochian tablets and the Kerubic
emblems.
Ch. Ad.: The Lord is my strength and my song.
2nd Ad.: He is also become by salvation.
Ch. Ad.: In the strength of Elohim Gibor, let us with tranquil minds
and recollected hearts enter into the Valley of the Shadow.
2nd Ad.: Thou wilt keep him in perfect peace whose mind is stayed
on thee.
3rd Ad.: The Night cometh and also the day; if ye will return, return
ye. Turn down the light in the vault.
Ch. Ad. & 2nd Ad.: open the door of the vault and enter.
Ch. Ad.: passes to east and takes candle.
2nd Ad.: remains at west.
3rd Ad.: remains without.
One bell ring.
Ch. Ad.: Oh death, where is thy sting?
2nd Ad.: Oh grave, where is thy victory?
Ch. Ad. & 2nd Ad.: Thanks be to God which gives us the victory!
They place their wands with the ends resting within the pastos and raise
their ankhs joining them above wands.
Ch. Ad.: Say then, my brother, what is the emblem which we raise
above the grave?
2nd Ad.: It is the symbol of life; the union of the girdle of the Great
Mother with the Tau cross of death; it is the emblem of that eternal
life of spirit which the Divine Ones pour forth among men, delivering
him from the body of Death.
Ch. Ad.: Verily thou hast answered well, my brother. Let us then
entreat the Great Mother thus to raise us all from the death of the soul
to life in the spirit.
They turn to the north east, still keeping their wands in the pastos but
separating their ankhs, which they raise in invocation. They sink on one
knee. 3rd Ad. also kneels and rises without ankh.
Ch. Ad.: Mother of life, hidden home of the Fire of the Spirit, grant to
us thy life. Mother of all, Matrona, we would be even as the burning
bush, which was not consumed–a sign to those who may have eyes to
see. Star of the Sea, in thy hands is the lamp of understanding, show
us, if for an instant, a ray of that Light Divine. Rose of the world,
vouchsafe to us breath of thine ineffable fragrance. Tower of ivory,
enclose us in thy protecting purity. Give us, we beseech thee, this day
and hour, thine aid in the high purpose for which we are here
assembled. Strengthen the Postulant, who seeketh enlightenment
through the gates of darkness; that passing through the valley of
bitterness, he may therein find the Wells of Living Water. Reflect upon
his soul those visions of the Spirit which will awaken the
understanding and beckon us to the Pisgah Heights of Holiness. There
may he find the Pearl of Great Price which is the Lodestone of the
Wise. SHEKINAH!
2nd Ad.: Shekinah!
3rd Ad.: Shekinah!
All 3 Adepti: Shekinah!
3rd Ad.: turns up the light in the vault.
The vault, which was in darkness at first, gradually becomes lighter, Nick
Farrell 63 revealing the figure of Shekinah, holding a lamp under her veil.
At the last word she holds forth the lamp in silence, letting the light shine
on the Adepti in turn. They bow their heads a moment. Shekinah
withdraws silently. The Adepti rise and quit the vault in silence.
 POINT ONE
Vault light out. Vault door is closed. Adepti seated in triangle. Postulant
has been previously instructed in knocks, etc. He is robed in white, with
black cord round waist, black cowl overhead, black slippers. He carries
Hierophant’s lamen. 3rd Ad. goes out and sees that he is duly prepared,
then returns, leaving door slightly ajar. Postulant knocks once, hesitatingly.
Inside a bell sounds twice.

2nd Ad.: The hour of night approaches; the shades of evening close in;
he who hath wandered far, travelling through the heat and burden of
the day, seeketh rest.
Ch. Ad.: Let us then redeem the time. Excellent Prince of the Horizon,
where is the place of rest?
2nd Ad.: East of the Sun and west of the Moon. (Postulant knocks more
firmly) Rest after toil doth greatly please.
Ch. Ad.: How then hath he who seeketh for entrance prepared for that
rest?
2nd Ad.: By a faithful obedience to the rules of our order; by that
bodily purification which reflects the purity for which we strive; by
the observation of abstinence and silence for a period of 20 hours; in
token whereof we impose upon him the final test before admitting
him within the portal. He turns to 3rd Ad. and says: Noble Lord of
Eventide, before admitting the Postulant ascertain that his pledge is
duly maintained. Postulant knocks thrice urgently.
3rd Ad.: opens door but bars the way saying: By what right seekest
thou entrance to these sacred precincts?
Postulant in silence offers Heiro’s lamen.
3rd Ad.: takes the lamen and stands aside to let Postulant in and then
the 3rd Ad. says: Merciful King of Salem, I have tested the Postulant
and silence is maintained.
Three bells sound. Postulant to the end of the carpet.
3rd Ad.: moves Postulant forward a few paces at each.
“Who then is it?” until at the last “what then is this?” They are at the
top of the steps facing the door of Vault.
Ch. Ad.: The hour cometh and even now is when the Son of Man shall
appear. Art thou therefore prepared to discard the vestments of the
flesh, that the soul unfettered may go forth to meet Him in the Air?
Postulant gives Sign of Osiris Slain. 2nd Ad. removes the black cowl
standing behind Postulant. Ch. Ad. & 2nd Ad. rise and turn towards him.
Ch. Ad. raises wand and ankh on high.
Ch. Ad.: Oh ye Divine Ones, who are in the presence of the supreme,
grant me your arms, for I am he who shall come into being among
you.
3rd Ad.: Who, then, is this?
2nd Ad.: I am the Divine Soul which dwelleth in the Seven Spheres.
3rd Ad.: Who, then, is this?
2nd Ad.: I am he who is not driven back among the Gods.
3rd Ad.: Who, then, is this?
2nd Ad.. I am yesterday; I know tomorrow.
Ch. Ad.: Yesterday is Osiris and tomorrow is Ra; I am the Only One,
the Ruler of That Which is Made. Who, then, is this?
2nd Ad.: I am the Phoenix, the Living Present, arising from the ashes
of the dead past; I am the Keeper of the Volume of the Book of Things
which shall Be. Eternity is the Day and Everlastingness is the Night.
3rd Ad.: Who, then, is this?
2nd Ad.: I am Thooth, the scribe of the Holy Offerings; I am he who
riseth in his place, who cometh into the Holy City. I have made an end
of my shortcomings and I have put away my faults.
3rd Ad.: loosens cord from postulant’s waist.
3rd Ad.: What, then, is this?
2nd Ad.: It is the loosening in the corruptible in the body of Osiris,
victorious before all the Gods; all his faults are driven out; it is the
purification of Osiris on the day of his birth.
Ch. Ad.: I pass over the way; I know the Head of the Pool of Truth,
even the Pool of Siloam, which is the Pool of Healing.
3rd Ad.: What, then, is this? He points to door of vault.
Ch. Ad.: It is the Northern Gate of the Underworld, even the Door of
the Tomb whereon thou mayest behold the Sun in his Nadir, crucified
between the Pillars of the Tree of Life. All face east.
Ch. Ad.: Homage unto Thee, oh Thou Lord of Light and Truth, oh
Sovereign Prince who doest away with sin. Destroy Thou the faults
that are within me, that with a clean heart I may approach when Thou
dost say “Come therefore hither.”
A pause. Ch. Ad. turns to Postulant, who has been lead slowly forward
during the forthgoing and now stands close to the door of the Vault.
Already, Frater ***, a triple obligation rests upon thy soul; in Malkuth
were thy feet bound, that they might keep in the Path of Judgment
and Equity; on the Path of the Arrow thy loins were girt by the bonds
of purity and self-restraint; in Tiphareth was thy heart bound by the
threefold cord of love, service and sacrifice. Keep, therefore, the
commandments of the Lord; bind them about thy neck; when thou
goest they shall lead thee; when thou sleepest they shall keep thee;
when thou wakest they shall talk with thee. Art thou then prepared
having thus bound thy body with the spoken word, so now to bind thy
soul with the silence from which thou art not yet loosed? If thou dost
with thy mind assent, signify the same with the Sign of Light.
Postulant makes LVX signs in silence; 2nd Ad. & 3rd Ad. place him back
against door of Vault with arms outstretched, supporting arms.
Ch. Ad.: He that findeth his soul shall loose it; and he that loseth his
soul for My sake shall find it.
2nd Ad.: He that taketh not his Cross and followeth after Me, is not
worthy of Me.
Four bells sound.
 THE OBLIGATION
Ch. Ad. recites the words and at the end of each clause the Postulant bows
his head in silence.

1. I, Frater ***, Associate Adeptus Minor of the 5 = 6 grade

of the ancient Rosicrucian Fraternity of the Rose of Ruby and
the Cross of Gold, standing here before the door of the Vault
of the Adepti, do solemnly affirm and testify to the faith
which I hold in my heart in those Greater Mysteries, to which
the Lesser Mysteries are the door; I believe that they are
implanted within the soul in silence and that through the
Veils of Silence only can they be beheld. Standing thus in the
sign of Osiris slain, with all sincerity and singleness of heart,
do I affirm that I will ever maintain the most perfect silence
in respect thereof. I promise that I will never reveal them to
the profane, nor will I hint of them to those in the order who
are below the rank of Theorici Adepti Majores.
2. I will henceforth endeavour to close my ears to the call of
the evil and impure, whether around me or in my own heart,
being well assured that he who gazes upon evil things or
listens to the lure thereof–save only with the firm intention
and will to stem its progress and transmute its power into the
good, the true and the beautiful–can but increase that evil. As
it is written, “Who is blind but my servant, or deaf as my
messenger, whom I have sent.”
3. Also will I be blind to the sins and weakness of others,
save only when it is my high privilege to aid and raise those
who seek for help. And may I be granted true humility and
charity of spirit for such work.
4. I will henceforth pray continually that my own footsteps
may not stumble, nor stray from that straight and narrow
path of which it is said “few there be that find it.” May I be
guided therein by the Word, which is a lamp to those who
seek; that laying aside every weight I may reach forth to that
which is before us.
5. And finally, I will remember that the attainment of
spiritual vision, or striving therefore, does in no wise lessen,
but increases my obligations on the material plane; and in
token thereof I will earnestly seek to live a pure and
honourable life, to comfort those who mourn, to bind up the
broken hearted, to proclaim liberty to the captives and the
opening of prison to those who are bound and to bring Light
 to those who sit in darkness. And may Elohim Gibor give me
strength to fulfil this vow.

3rd Ad. brings censor to Ch. Ad. who censes Postulant in the form of a
pentagram. Head, right foot, left hand, left right hand and up to head
again. 2nd Ad. & 3rd Ad. lead him from the portal in science.

End of first part.

 POINT TWO
CANDLE ARRANGEMENT:

One-White
(i) (iii) (ii) (iv) (v) (i)
One Two Four Four One Four Two One
Blue Brown Green Red Red Green Brown Blue
(vi) (v) (vi)
Three Seven Three
Yellow Violet Yellow

The Roman numbers are the ordering of extinguishing. Three are left
lit.

The white altar is placed midway between the entrance and the door to the
Vault. Upon it are arranged the coloured candles, unlit. West of this is an
aisle supporting the Tarot keys of Justice and the Hanged Man, concealing
the candles from the Postulant. Ch. Ad. & 2nd Ad. are seated on either
side of the altar: the door of the vault is open. 3rd Ad. remains in the
west. Postulant now has bare feet except, for scarlet slippers and a purple
cloak is thrown around him. The admission badge is a pair of scales with a
heart in one scale and a feather on the other. 3rd adept goes to fetch the
Postulant: As they enter, 5 bells sound. 3rd Ad. puts aside the scales.
Ch.Ad.: Who is this, who cometh from Edom with dyed garments
from Bozrah?
2nd Ad.: I have trodden the winepress alone and of all the people
there was none with me; and I looked and there was none to help and
I wondered why there was none to uphold.
Ch. Ad.: It is good that a man should both hope and quietly wait for
the salvation of the Lord, for he will not cast off for ever, for though
he cause grief, yet he will have compassion according to the multitude
of His mercies. Wherefore let us now pray to Him that thy footsteps
fail not in thy passage through the Valley of Death.
All kneel, facing East
Ch. Ad.: Oh Lord of Strength, Elohim Gibor, in all humility of spirit
we invoke Thy blessing. Look down, we implore Thee, upon this
Postulant, who now kneeleth before Thee and knocketh at the gates of
the grave. Grant him Thine aid, oh God of Israel, who givest power
unto Thy people. Pour forth Thy benediction, we beseech Thee. Oh
Thou Fire-hearted One, who dost send death that we may attain unto
life everlasting; Thou at whose Word the thunders roll and the darting
lightning flashes forth, grant that in the midst of storm we may find
peace. Master of the Diadems of Fire, crown him with light, that,
emerging from the darkness of the tomb, he may enter upon the dawn
of endless day! AMEN.
A pause. All rise and chief adept points to the tat pillar from which 3rd
Ad. takes bowl of water to place in Postulant’s hands.
Ch. Ad.: Thus far, oh Postulant, hast thou climbed the Mountain of
Abiegnus, even the sacred mountain of initiation. Thy feet have
trodden paths, steep indeed and narrow, yet clearly marked by those
who have gone before thee. At every step, friendly hands have been
stretched out, ready to aid thee; friendly voices have spoken
encouragement in thine ear. Now must thou step forward alone into
the darkness of the grave, remembering that it hath been said, “I have
trodden the winepress alone.” To each one who seeketh the Light
cometh the period of darkness–that Dark Night of the Soul of which
the saints have warned us. To each cometh a time when the soul must
receive the purification of absolute negation before she can hear the
command “Enter thou into the joy of Thy Lord;” that purification of
which the piscina of our earlier ceremonies is the foreshadowing.
Noble Lord of Eventide, place the bowl of water in the hands of the
Postulant, that he may behold his face as in a glass darkly.
3rd Ad. does so, instructing postulant to bend his face and look steadily at
the reflection.
Ch. Ad.: Behold then, my frater, thyself submerged, even as of old the
postulant was held beneath the waters of baptism until he entered the
gates of death, emerging then, and then only, purified from the stains
of Earth. Thus must thou also purify thyself, body and soul, in
darkness and in silence before thou canst pass along the path of
Purgatorial Fire, of which the Southern Pillar is the emblem, to that
resurrection which we in patience hope for. No man liveth to himself
and no man dieth to himself; rather each gathereth in the life of his
fellows, even as a mirror gathereth images of all around it. The still
mirror reflects truly and the living mirror perfects the unequal image.
No troubled image finds therein its rest; for it restores that which was
broken and that which it sends forth again is Peace. But to send forth
Peace, first we must overcome, and herein lieth the watery of the
double letters, as thou wast told that one letter and one Planet denote
opposites. For in the Path of Mars indeed is found war and
destruction, but in the Palace of Mars, which is Geburah, thou mayest
find Peace.
3rd Ad. replaces bowl and indicates Tarot key of Hanged Man.
2nd Ad.: Herein, my Frater, you may perceive somewhat of the same
symbolism, under another similitude. In our system of
correspondences the Tarot key of the Hanged Man is attributed to the
Path of Mem, and in the teaching concerning the Tarot which you
have already received, you have learned that the signification of this
key is sacrifice. But there are other and deeper significations than this,
since the Hanged Man (under which title we may remember that our
Lord was “hanged upon a Tree”) is also entitled the Drowned Giant,
and in this likeness may be said to refer to the Adam Kadmon of the
Kabbalists–the ideal man who reflects the image of God, even as thy
face was but now reflected in the bowl of water. And herein is a great
mystery, for in each of us is submerged that image, but oftentimes so
distorted by the waves of tempestuous passion that it is
unrecognisable save to the discerning eye of the Adept, whose
vocation it is to utter the word of Power, “Peace, be still.” In the act of
Creation, it may be said that the Supreme sacrificed Himself by
imposing certain limits, whereby He was thenceforward bound in
manifestation, even as the Word conformed to the limitations of
humanity in His incarnation.
Therefore must we also offer ourselves as a living sacrifice, holy,
acceptable unto God, which is our reasonable service. The 23rd Path
of Mem is called the Stable Intelligence, and it is so called because it
has the virtue of consistency among all numerations.
2nd Ad. returns to his seat and Ch. Ad. comes forward and points to the
key of Justice.
Ch. Ad.: The path of Lamed, you have already learnt, is attributed to
the Tarot key of Justice, which leads from the Beauty of Tiphareth to
the Severity of Geburah, and it may thus be said to denote the
equilibrium between emotion and will. It represents, as you see, a
queen seated upon her throne, her foot resting upon a fox, her hands
grasping a sword and a pair of scales. Thus shall the Soul, upheld by
the firm will, tread underfoot the desires of the flesh, and rule her
kingdom by the Light of the Spirit. “Mercy and Truth have met
together, Righteousness and Peace have kissed each other,” and in
that embrace shall spring the Perfected Man, ready to face with
tranquil mien whatsoever the day may bring forth, life or death, joy or
sorrow. The 22nd Path of the Sepher Yetzirah is known as the Faithful
Intelligence, and it is so called because by it, spiritual virtues are
increased and all dwellers on Earth are nearly under its shadow.
The Ch. Ad. moves to east of altar. 2nd Ad. hands him the censer. 3rd
adept slips cowl over postulant’s eyes and lights the 33 candles. Remove
Tarot keys. 2nd Ad. & 3rd Ad. take their places south and north of altar,
each with an extinguisher. The temple is in darkness save for the candles.
3rd Ad. removes cowl and cloak (from Postulant).

N.B. The following four paragraphs given by the Ch. Ad. explaining
the symbolism of the altar and the thirty three candles are not usually
read out during the ceremony. (These were considered optional—with a
preferred use by Taylor. PZ)

Ch. Ad.: Behold how the mystery of the 33 lights upon the white gold
Altar. The Altar itself, as you may perceive, is of rhomboidal form,
implying thereby that you have consecrated your whole being to the
Divine Inspiration. The five lights in the midst are the five senses and
their red colours donated the passions of which they have been in the
past been the vehicle, while their exalted position signifies their
purification through sacrifice.
The two pairs of brown candles are the somatic divisions, while the
two sets of four are the four Zoa and the four Angels of Revelation
which have their counterparts in the Yetiziratic and Briatic worlds, as
green is the ethereal counterpart of earth.
The two-three symbolise the six divisions of the RUACH in the
Qabbalistic divisions of the soul, the logos or Microprosopus.
The seven are the seven Chakras, the seven steps to Throne. And
finally, the three single lights are the three divisions of the Higher
Soul or Spirit: Neschamah, Chiah and Yeschidah. Ch. Ad.: I am the
Great One, Son of the Great One; I am the Fire, the Son of Fire: I have
knit Myself together, I have made Myself whole and complete; I have
renewed My youth: I am Osiris, the Lord of Eternity. Thirty-three are
the centres of Life in My Body, thirty-three were the years of My Life
upon Earth; at the end thereof did I relinquish My material life upon
the Cross of Tiphareth. I am the Word spoken in silence. I am the
Anointed of the Lord. Nine are the letters of My Name.
2nd Ad.: Homage unto Thee, oh Lord of the Starry Skies: and of the
Aeons of the Bornless beyond. Thou art more glorious than the Sun in
its rising, Thou who didst sacrifice the life of the flesh.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad. & 3rd Ad. put out four brown candles.
Ch. Ad.: He that believeth on Me believeth not on Me but on Him that
sent Me. And he that seeth Me seeth Him that sent Me.
2nd Ad.: Homage unto Thee, oh Soul of Everlastingness; Thou Soul
Who dwellest in Eternal Light. Thou art Lord of life and death, for
Thou hast died unto the passions.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad. & 3rd Ad. put out four red candles.
Ch. Ad.: I am come a Light unto the world, that whosoever believeth
in Me should not abide in darkness.
2nd Ad.: Homage unto Thee in Thy dominion over the luminaries; the
Diadem of Fire encircleth Thy brows; Thou art the One who maketh
the strength which protecteth us, and Thou dwellest in peace above
all, for Thou hast died unto the Body of the Stars.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad. & 3rd Ad.: put out four green candles.
Ch. Ad.: I am the Vine, ye are the branches. He that abideth in Me
and I in Him, the same bringeth forth much fruit; for without Me ye
can do nothing.
2nd Ad.: Homage unto Thee, oh Lord of the Vineyard; Thou turnest
back the worker in evil and causet the vine to bear fruit: for Thou hast
shed the blood of Thy desires.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad.: puts out red light in centre.
Ch. Ad.: I have glorified Thee on Earth, I have finished the work
which Thou gavest me to do: the glory which Thou gavest me I have
given them, that they may be one.
2nd Ad.: Homage unto Thee, who art beautiful at morn and at eve:
the never resting stars sing hymns of praise unto Thee; the stars which
never fail glorify Thee, for Thou art dead unto sin.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad. & 3rd Ad.: put out 7 violet candles.
Ch. Ad.: I have declared unto them Thy Name and will declare it, that
the love wherewith Thou hast loved Me may be in them, and I in
them.
2nd Ad.: Homage unto Thee who art crowned King of Kings, oh the
Divine Substance. Thou sendest forth the Word and the Earth is
flooded with silence at Thy Renunciation.
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad. & 3rd Ad.: put out 6 yellow candles.
Ch. Ad.: These things have I spoken unto you that in Me ye might
have peace. In the world, ye shall have tribulation, but be of good
cheer. I have overcome the world.
2nd Ad.: Homage, unto Thee, Thou Prince of Peace; the souls of the
east pay homage unto Thee, and when they meet Thy Majesty they
say “Come, come in Peace.”
3rd Ad.: Oh grant unto me a path whereon I may pass in peace, for I
am just and true. I have not spoken lies wittingly, nor have I done
aught with deceit.
2nd Ad.: puts out 4 green candles (above this was done by 2nd Ad. &
3rd Ad. together).
Three candles now remain alight. Ch Ad. takes the white one and faces
east, still swinging the censer; one blue one at each side remain. 2nd Ad. &
3rd Ad. lift aside all the rest, leaving space for postulant to pass through.
Ch Ad. leads the way into vault, places light on pedestal and gives censer
to 3rd Ad. and cloak. Ch Ad. passes to south. Postulant stands west of the
pastos. 2nd Ad. stands beside him, takes strip of linen and winds it slowly
round him as Ch Ad. recites sentences, binding brow, lips, heart, solar
plexus and hips. Six bells sound.
Ch. Ad.: (for brow) Be not curious in unnecessary matters, for more
things are shown thee than thou canst understand.
(for lips) Be silent, oh man, before the Lord, for He is raised up out of
His holy habitation.
(for heart) Woe be to the fearful heart and faint hands, and to him that
goeth two ways.
(for solar plexus) The greater thou art, the more humble thyself, and
thou shalt find favour before the Lord.
(for hips) To know the Lord is perfect righteousness; yea, to know His
power is the root of immortality.
The bandage being now on, Ch. Ad. and 2nd Ad. assist postulant into
the pastos and lay him down, head to north, hands crossed at wrists,
palms up, above his head. They sprinkle salt over him.
2nd Ad.: So shalt thou rest in peace.
Ch. Ad.: Until the day break and the shadows flee away.

PRAYER OF COMMITMENT
Ch. Ad.: Oh Thou who makest perfected souls to enter into
the everlasting glory, cause now, we beseech Thee, the
perfected soul of this our Frater to be victorious over death.
Having ears, may he hear with understanding; having eyes,
may he perceive the spirit; having lips, may he speak the
truth; having a heart, may he love righteousness. Quicken in
him, oh Divine Creator, the Life Divine, draw him with cords
that he may run after Thee, bind him to the Altar that he
may evermore serve Thee. Amen.

They withdraw from the Vault, leaving the door slightly ajar. The Vault is
in darkness, save for the candle. The hours are sounded and sentences for
the 36 hours are read outside.
1. I will both lay me down in peace and sleep; for Thou, Lord, makest
me to dwell in safety.
2. Thou wilt keep him in perfect peace, whose mind is stayed on Thee,
for he trusteth in Thee.
3. He giveth his beloved sleep.
4. When thou liest down, thou shalt not be afraid, yea thou shalt lie
down and thy sleep shall be sweet.
5. Though a man shut his eyes to the last, still cometh Death, the
Render of the Veil.
6. If thou hadst known how to suffer, thou wouldst have had the
power not to suffer.
7. The Place of Rest, the Home of Peace, is in truth the very Cross
itself, the firm foundation, on which the whole creation rests.
8. I have torn myself asunder, I have brought unto them the mysteries
of light to purify them, for they are the purgation of all matter.
9. Blessed is the man who crucifieth Malkuth and doth not allow
Malkuth to crucify him.
10. Blessed is the man who knoweth the Word, for he hath brought
down Heaven and bound the Earth and raised it heavenwards; and he
becometh the midst.
11. Watchman, what of the night?
12. The morning cometh and also the Night. If ye will enquire,
enquire ye.
13. I sleep, but my heart waketh.
14. The heart sleepeth; who shall wake it? The wind of dawn hath
stirred the night, day is near.
15. The morning is my messenger; rise thou up and greet Me; the
night is also from Me, bless Me and rest.
16. Of the Universal Aeons there are two growths, without beginning
or end, springing from one root, which is the Power of Silence,
invisible, inapprehensible.
17. The Mystery which is beyond the World, whereby all things exist,
because of it all Mysteries exist and all their regions.
18. Cease not to seek, day and night, until thou hast found the
purifying mysteries.
19. Before the eyes can see, they must be incapable of tears.
20. Before the ears can hear, they must have lost their sensitiveness.
21. Before the voice can speak in the presence of the Masters, it must
have lost its power to wound.
22. Before the feet can stand in the presence of the Masters, they must
be bathed in the heart’s blood.
23. One is the nature below, which is subject to death; and one is the
race without a King which is born above.
24. And he cried “A Lion”. Behold I stand continually upon the
watchtower in the daytime, and I am in my ward whole nights.
25. And He said,” I am thou and thou art I, and wheresoever thou art,
I am there I am, in ALL am I sown.
26. Wheresoever thou willest thou gatherest Me, and gathering Me,
thou gatherest thyself.
27. I shall be merciful to thee in the Cross of Light.
28. Rejoicing, I come to Thee, Thou Cross, the Life-Giver, Cross whom
I know now to be mine; I know Thy Mystery, for Thou hast been
planted in the world to make fast things unstable.
29. Until the day break and the shadows flee away, I will get me to
the Mountain of Myrrh and the Hill of Frankincense.
30. The people that walked in darkness have seen a great Light; they
that dwell in the Land of the Shadow of Death, upon them hath the
light shined.
31. For on this Mountain shall the hand of the Lord rest.
32. He will swallow up death in victory, and the Lord will wipe away
tears from all faces.
33. Who is this that leadeth them but she that dwelt in darkness and
in silence? Whose coming is as the beauty of the beloved when the
Sun shineth out from clouds.
34. Pilgrim of the day, go forth and meet in every face the Risen One.
If He wake, He will greet thee, and thy portion shall be double; if He
slumber, hail Him in silence; wake Him not. He knoweth His own
hour and God is over all!
35. Thy dead men shall live; together with my dead body shall they
arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew
of herbs.
36. Hold no longer silence, cry ye aloud for the beauty of the Divine
Mother; for in Her is Peace.

There is a pause. Shekinah appears from behind the curtain in the

northeast with the alabaster lamp and spray of acacia. She bends over
Postulant and kisses him on the brow, saying;

Shek.: Arise, shine, for thy light is come, and the glory of the Lord is
risen upon thee.
3rd Ad.: turns up lights. Shekinah lays acacia on postulant’s breast, then
anoints him on his feet, solar plexus, lips, brow, and palms of hands,
saying:
Feet: The Life of the Tree is thine–arise and walk,
Solar plexus: The Life of the Man is thine–receive and give.
Lips: The Life of the Word is thine–utter and love.
Brow: The Life of the World is thine–receive the spirit.
Palms: The Life of the Stars is thine–be filled with joy.
There is a pause, then Shekinah removes acacia, moves to the foot of the
pastos and says:
Shek.: The place of hiding is opened, thy place of hiding is revealed.
Behold, thy soul hath dwelt in darkness; let her now return unto light.
Thy spirit withdrew unto the stars, which never diminish, return to
bring power to thy soul. Thy brow is like unto the King’s, thy lips are
opened, thy heart is upon its throne. Thou hast knowledge, yea
movement is restored unto thy hands and feet. Thy Father dwelleth in
thee, oh son of the most high. Thou art the Son of the Great One and
thou hast seen the hidden things. Thou shalt not die a second time, for
thou hast gained the mastery. Arise, then, and come forth, that in the
Power of Silence thou mayest save mankind. I send thee forth, fail not,
nor falter, but remember that which thou hast received.
Turn up light in vault. Shekinah withdraws. Ch Ad. & 2nd Ad. enter
vault. Ch Ad. goes to the east, 2nd Ad. stands at west. They bend down
and take Postulant’s hands, placing their free hands behind his shoulders
and thus assist him out of the pastos. 2nd Ad. removes the bandages,
while the Ch Ad. says:
Ch. Ad.: Hail, hail unto thee who hast died; rise up ...... thou hast
embraced thy bones, thou hast gathered together thy flesh and blood;
Elohim Gibor guardeth thee; Elohim Gibor strengthened they hands;
yea He guideth thy feet; thy lips are opened, thou hast received thy
head; thou hast received thy soul, and thy spirit hath returned to thee
from the stars which never diminish.
They lead postulant out of the vault so that he stands just outside door,
Ch. Ad. at south, 2nd Ad. at north. Shekinah comes to door behind him.
Water drops from her raised hands onto his head.
2nd Ad.: Happy is he who hath looked upon the place of rest; the
waters shall not overwhelm him. (Doulos Siges) Parapedemes de
Vallis, Server of Silence, shall be his name. Ch. Ad.: I am the Lord of
those who are raised up, who came forth, out darkness.
Postulant: (as prompted by the 2nd Ad.) I have entered in as one who
hath no understanding. I have come forth as Lord of Life through the
beautiful Law.
Ch. Ad.: & 2nd Ad. turn and face Postulant. 2nd Ad. shows two signs.
2nd Ad.: Behold, thou shalt turn away nine eyes from evil, even as
Nephthys turned away her face from the Destroyer of Osiris; and thus
shalt thou withdraw thy soul from temptation, even as Isis, withdrew
from darkness.
Ch. Ad.: (shows the grip) Herein is reflected the five powers which
have been restored to thee. It is the Sign of the Mighty One–Blessed be
He–even of Elohim Gibor, the Lord of Strength. Twenty is the number
of his name.
They turn to the Postulant, facing east and all kneel at the door of the
Vault. Shekinah stands within the door holding the butter, honey and
milk. As she offers butter and honey, they all make the sign of Nephthys; as
she offers milk the officers make the sign of Isis.
Shek.: Butter and honey shall ye eat, that ye may know to refuse the
evil and choose the good. Desire ye the sincere Milk of the Word, that
ye may grow thereby.
They remain kneeling in silence. Shekinah withdraws to the east. Long
pause. Turn out the vault light. Light fades.
Ch. Ad. rises and closes the door of the Vault.
Ch. Ad.: In the name of Elohim Gibor, depart in peace, for the
Shekinah hath withdrawn Herself. He faces east and exclaims:
Shekinah, Thou Queen of the East, forget not thy sons. Tabanu,
Taboona, dwell in our souls. Queen of the Dawnland, Bath Qol, speak
to our spirits, that we might go with thy blessing. Oh thou, Beautiful
Daughter of Light! After a long pause, Ch. Ad. stoops and raises the
Postulant in silence and the 2nd Ad. leads him out.
 6=5
CUES FOR POSTULANT
Part One
Postulant is robed in white; black cord around waist, black cowl
overhead, black slippers. Carries Hierophant’s Lamen. After
preparation by 3rd Ad. the Door is left ajar. On hearing a bell sound
twice, Postulant knocks once hesitantly. On hearing the words “East of
the Sun and West of the Moon,” he knocks more firmly.
On hearing the words “his pledge is duly maintained,” he knocks thrice
urgently.
3rd Ad.: opens the Door and asks by what right he enters. The
Postulant silently offers Hiero’s Lamen.
On entering, a question is asked; the answer is the Sign of Osiris Slain.
Later on, another question is asked, ending: “signify thy name with
the Sign of Light.” Postulant makes Lux Signs in Silence.
At each clause of Obligation, Postulant bows head in silence in assent.

Part Two
Postulant has feet bare, save for red slippers, and purple cloak. He
carries the Admission Badge of Scales.

Personal 6=5 Notes

Just after receiving the 6=5 from Taylor, he insisted that I start an
analysis of the 6=5 Ritual while the ritual was still fresh in my mind.
Taylor gave me a few points to start the analysis in the form of
headings, to which I appended a series of following notes. The idea
behind this was to use this as a baseline for future analysis over the
coming years and as I grew with experience then the understanding
would be a lot deeper. I have left this initial set of notes intact to show
where I first started as it has been about 35 years since I first went
through this ceremony and looking back on them I see how naïve I
was at the time. Needless to say my understanding of this ritual has
changed greatly compared to what I originally wrote. Everyone has to
start somewhere in ritual analysis, and this was it for me. After about
15 years I decided that this ritual was not the model I wanted to use
and I drafted my own 6=5. The problem I had with the Felkin 6=5
was threefold. The first was that it did not go further in the Vault–as
an extension of the 5=6. The second was that the Rosicrucian element
was paid lip service to and there was no real exploration of the third
important manifesto: The Chemical Wedding of Christian Rosenkreutz
with its solid alchemical theme. If we followed the original Mathers
structure of learning then I envisaged the 6=5 to be a study of the
Portal and the 5=6 a study on the 7=4. The Babe of the Abyss would
be the study of the 6=5 Ritual and the 8=3 would be a study of the
7=4 Ritual so all these rituals had to be soundly constructed with that
concept in mind.
Quite recently I found out that Mathers had used the 6=5 to study
the 5=6 Ritual thus combining the Portal and 5=6 in one unit, which
it was originally. The view that I took was that to properly analyse the
Portal ritual one would have to be grounded in alchemy and its effect
in ritual, which would take a whole level of learning in itself. The
Felkin 6=5 is still a powerful ritual and is being used in some temples
today. Whatever its shortcomings are, it is still structurally better
organised than the Mathers Alpha et Omega 6=5.
NOTES ON THE SYMBOLISM OF THE 6=5 RITUAL
By Pat Zalewski
Preparation
Before the start of the ritual, the Shekinah pricks her finger and
mixes her blood with that of olive oil saying: “Blood is the life of man;
let the man give his life.” This symbology is very complicated, and at
more than one level. Olive oil is under the Goddess Athena (which
also means vulva or womb) who presided over voyages. In order that
a person can be made new or life given to him, he must pass into the
land of the unborn. It is the voyage of the spirit seeking his eternal
roots. With the introduction of blood, we have the Melusine, an entity
who has the capacity to cure diseases and change shape, and is a form
of regression wherein she becomes what she was in the beginning of
man: a part of his wholeness. This shows the aspect of transformation
the aspirant must undertake to complete the journey in safety.
 The Wands
These wands are the same as those in the 5=6 Ritual, but because
they are well above the Veil, their symbolism is altered to suit the
level of the 6=5 Grade.

Chief Adept’s Wand

This is the Yechidah, “The divine spark that is in me more than
myself; the deepest layer of consciousness.” This is one of the highest
forms of manifestation of the Kabbalistic Soul. It equates to Kether,
and hence is a blueprint for the entire Tree in a balanced format, as
shown by the Winged Sphere (soul) balanced between the forces of
good and evil (the two serpents).

Second Adept’s Wand

His wand is the Chiah or “Essential Will, the creative impulse of
Yechidah which through it attains its realization.” On the Tree, this
Chokmah (Wisdom) or masculine force of the Great Father.

Third Adept’s Wand

This wand is the Neshamah, and corresponds to Binah; the Great
Mother: symbol of understanding.

The Officers
These have been associated to what some collectively call the
Neshamah, or the upper spiritual plane of the three phases of the soul,
which has two further groupings within it (Yechidah and Chiah). All
of these are motivated by the Zelem, the divine spark behind each
phase of the soul. The Officers in this Grade are the Zelem of the
upper three phases, or the guiding force, while the wands are like the
soul, the first manifestations of that impetus. Collectively they are the
highest levels of the soul, synthesized together in a working format in
archetypal terms.

Opening
The opening vibration that activates the link to the Second Order is
its divine name “Rose Rubea Et Aurea Crucis” which is then
transmitted to the individual by touching the Rose Cross. This also
equates to establishing the link to the Second Order through the Vault
by way of the lightning flash. With the word “Elohim Gibor,” is the
second vibration, which summons the Archangel Khamael and the
Angelic Choir of the Seraphim to assist with the ceremony.
The secret number 20, refers to the gematria of the second
vibration “Elohim Gibor” and also stands for the 20 Princes of the
Enochian Tablet of Union, a complete synthesis of spirit on the
Enochian level. These are linked to the 63 Kerubic Emblems (the 16
subdivisions of each Elemental Tablet) 64=Dyn–Justice–a title of
Geburah. Both 20 and 64 equate to 84=Enoch, the first human
recipient of the Enochian Tablets. Also, the 20th Key of the Tarot is
Resh, the Sun: the symbol of balanced polarity outside the boundary
of human limitation; the beginning of the divine realm.
The third important vibration is in the Chief Adept’s proclamation:
“In the strength of Elohim Gibor” which opens the link specifically to
the Mars Wall of the Vault.
When the Adepts place the ends of their wands in the Pastos, they
formulate through the higher aspects of the soul, a Ka or Astral Shell,
which has all the vibrations of the 6=5 Level. This is turn taps its
vibration from the Mars Wall and is contained by the Pastos. This
Shell remains in the Pastos, and is tuned to link with the vibration of
whoever lies within, which links his aura with that of the vibrational
pitch of the 6=5 Grade.
The wands are joined above the Pastos. The Chief Adept’s wand is
Yechidah=28=unity or union. The 2nd Adept’s wand as
Chia=23=separated. The 3rd Adept’s want is
Neshamah=390=Firmament or Heaven. This equates to “Unity of the
separated heavens.” When all the divisions are added up they are
28+23+390=441=Truth.

Emblems
The Emblem is the three Ankhs touching above the Pastos which is
associated to the Three Mother Letters: Aleph, Shin, and Mem. The
formula of the first manifestation, 1+400+300=701=The World.
This is all of creation in a composite form. Applied to the archetypal
world of the Tarot, a complete story is formed from the Three Tarot
Cards with the Mother Letters on them. Aleph as the Fool is the Divine
Child, and birth under difficult conditions. Mem then carries on the
theme of life itself; enlightenment through suffering. Shin is
resurrection, as the rewards for the quest of life. In the final part of
the opening, Shekinah appears veiled with a lamp under the veil. This
shows that the unknown quality of the sphere, the feminine anima, is
present, to be summoned forth from the deeper layers of the psyche.

First Point
The Postulant is robed in the white of spirit which symbolizes the
overall vibration he experienced in the Vault at the 5=6 Level. The
first knock is a symbol that the unification of the Neshamah with the
Ruach and the Nepschech was obtained in the 5=6 Grade. The two
bells are the Yechidah and the Chiah, the two stages of the soul he has
yet to experience.
 The reception of the Postulant with the words: “Heat and burden
of the day,” allude to the solar power of Tiphareth, and the knowledge
and work that went with that Grade. The place of rest “East of the Sun
and West of the Moon” is shown on the Seal of the Order of the R.R. et
A.C. and refers to the sacrifice man must make to advance in the
Order.
The second knock shows that the Postulant has attained the
knowledge of the Second Order and has the right of admittance.
The third knock of three batteries shows that the Postulant is ready
to experience the unification of the three higher phases of the soul.
Three bells sound—the unification has begun. Also, it shows that the
restriction imposed on the aura (by impregnating the aura with the
elements during the Outer Order Rituals) is now removed, and the
aura and astral body can now expand to encompass the higher
vibrational energies.
The Venus Wall is pointed to by the 3rd Adept. The answer alludes
to the entrance being solar, the point of Tiphareth on the Tree where
the 5=6 is reached before entrance to the Vault is given. Daleth, as
Venus, is the 14th Path on the Tree, and equates through gematria to
“Earth of Geburah,” which signifies that one must experience the
Sphere of Geburah in the physical before one can advance to the
spiritual level. The physical level so referenced is of course the 6=5
Ritual.
The Postulant is now prepared for the obligation, and has to affirm
by way of agreement. The LVX Signs given by the Postulant are of
course sign of his agreement to this. The four bells are sounded. These
related to the numerical value of the Door to the Vault (Daleth),
which is the Path through the Vault and to the Sphere of Geburah.

Obligation
The obligation here is fivefold, representing the five points of the
Pentagram. One is for each letter of the Holy Name (Yod, Heh, Shin,
Vau, Heh) = 10 + 5 + 300 + 6 + 5 = 326, which equates to
“Vision or Revelation” showing that the unrevealed will now be
revealed. This reduces further to 11; the 11th Trump being Lamed, the
Pathway to Geburah and the 6=5 Grade.
The Postulant is then censed in the form of a Pentagram, an
archetypal geometric pattern symbolizing the oath he has just taken.

Second Point
The Chief Adept gives the challenge: “Who comes from Edom with
dyed garments from Bozrah?” This shows that the Postulant has come
from Edom=611, “The unlawful kingdom” or simply the uninitiated
(to the 6=5 Level).
 The reply he gives is a petition of how hard he has worked for this
entrance. The Chief Adept now, in turn, petitions the angelic force of
the Sphere of Geburah to accept the Postulant. They then emit a
lightning flash to his aura.
The Chief Adept then hand the Postulant a cup of water, the
symbol of passivity and reflection of the Self, which is the only way
one can enter the 6=5 Grade. The water in the cup is Mem=40: “To
bind.” This shows the binding of the spirit that the Postulant has just
received. This fact is also stressed by the Tarot Trump the Hanged
Man (Mem), which also shows the binding force, but given in
archetypal form. The Hanged Man (the 11th Key is numbered 12)
which means “to penetrate,” and indicates an understanding of the
deeper mysteries. The Tarot Trump Justice is then shown which
represents the balance of one’s life energies.

33 Candles
The symbolism of the 33 candles has already been explained in the
Ritual, but also the number of 33 equates to “Oil Vessel,” in which the
Holy Oil is poured. As each candle is extinguished, the oil
symbolically fills the vessel (the Postulant), which is also shown in the
preparation.
With the extinguishing of the four brown candles, one then finds
that the Four Elemental Divisions of the body are left behind: “Thou
didst sacrifice the Life of the Flesh.”
The four red candles are then put out. These show that the fiery
emotion has now been left behind: “Thou hast died unto the passions.”
The four green candles are extinguished. Here, strength and
weakness are left behind: “Thou art the one who maketh strength
which protect us.”
The red light in the center is extinguished. Here, the seed of desire is
left behind: “For thou hast shed the blood of thy desires.”
The seven violet candles are put out. All sin is transgressed here, so
that a Path be cleared to the heavens so one may obtain the
unobtainable: “O grant me a Path where I may pass in peace.”
The six yellow candles are put out. Here a sign or some type of
contact is asked for: “Send word and the earth is flooded with silence
at thy renunciation.”
The four green candles are put out. Here the petition is answered by
the Chief Adept: “In the world (physical) ye shall have tribulation.”
The whole process of extinguishing the candles is a symbol of the
shattering of the physical sphere, so that the soul can be readied to
ascend into the astral. The single candle is left lit, because it is the one
link the Postulant has to the Earthly Sphere; if this is extinguished, the
soul is torn asunder from the body, and will find great difficulty in
returning.
The two blue candles stand for the devotion or watery aspect of the
Venus Door by which one enters. The Postulant is bound in linen,
symbolizing the auric envelope of the Astral Shell (already in the
Pastos), which will impregnate his own aura.
Six bells are then sounded; one for the Kabbalistic Sephirah he has
been initiated into. This also shows the number of Spheres in the
Yetziratic World (including Daath), which is the framework one is
currently working in.

Commitment
The Divine Force is then petitioned to receive the astral body of
the Postulant through the link of the Second Order.

36 Bells
Each bell represents a decan in the Zodiac, and most important of
all, a godform. The astral and soul in fact leave the body of the
Postulant, and with each sounding bell, traverse the Zodiac which is
representative of the soul’s progress through the different forms of
energy governing it, until a complete cycle is done. The Egyptian
Zodiac has 37 decans: the first is the actual leaving of the body to
meet this godform, while the next 36 are aspects of its journey. The 36
bells were rung to bring things in line with modern astrological
studies.
With the appearance of the Shekinah, the Postulant meets the
anima of the Sphere of Geburah; the hidden knowledge of that Sphere.
The fivefold anointing of the astral body makes the centers aware in
the astral (the five basic centers).
The Postulant is lifted out of the Pastos, and the linen around him
is removed; he is reborn. The Signs of Nephthys are given: the Signs of
adoration on the left and right side. The claw grip shown symbolizes
the Postulant gripping the hands of the helpers, as he is lifted from the
coffin.
 THE MYSTICAL GRADE OF THE 7=4
Being the Grade of the ROD which BLOSSOMED
Officers:
THE MAGUS (Ma.): grey robe, white head-dress with a gold cord,
leopard skin, sandals, spray of almond.
KING OF SALEM (Kg.): Blue and purple robe, winged sphere, lamen,
incense, rose.
SHEKINAH (Sh.): Rose coloured tunic, black veil, Acacia
POSTULANT: (Pos.) 1. White tunic and red shoes. 2. Brown cloak and
cowl, sandals and staff. 3. Robe of Glory. He must bring the spray of
acacia received in the 6=5 and the crystal.
ANTE-ROOM: Draped in red, Pastos upright and draped in white.
Portal Sand-coloured with cross of Lights, Ankh and Tat Pillars at the
S&N arms of the Cross; tripod of salt in the West.
VAULT: Square, blue with a violet floor, grey veil across
EAST SIDE: White and Gold altar, black and white cross to fold up.
Cauldron of bubbling water on the altar. Red Mars symbol on green
curtain on the outer side of the vault door. Silver star is south of
cauldron in the north. A lantern is placed by the Shekinah for
postulant; the only tarot key that is painted is the Wheel of Fortune;
the Hermit represents the postulant and Fortitude is shown by the
Shekinah beside the lion.
FOUR STARS: Fomalhault, 12 rays, Antares, 24 Rays, Regulus 36 rays,
Aldebaran, 72 rays.
THREE KEYS: Wheel of Fortune (revolving clockwise), Hermit (Brown
Robe), Fortitude (Lion).
FOUR CORDS are required: amber, violet, black and silver.
 OPENING
Vault door is wide open and curtains are drawn back; Magus stand within
holding a branch of pink almond blossom in his hand. Shekinah stands by
the Tat Pillar with a spray of acacia in her left hand and a lighted lantern
in her right. King of Salem stands by Ankh Pillar with a red rose in his
left hand and a censor in his right. This forms a triangle with the Sekinah
in the north and the King of Salem in the south.
Ma.: The heavens open and the winds are still and let God’s deathless
sphere receive the WORD.
Kg.: Oh ADONAI HA ARTEZ, MELEK ISRAEL, Thou who appeared
unto Moses in the flame of fire in the bush and gave him the law in
Sinai–come and redeem us with stretched out arms.
He makes the Sign of Thoth
Sh.: OH SAPENTIA, PISTIS SOPHIA, Thou who came out of the mouth
of the most high, reaching from one and to another, mightily and
sweetly ordering all things, come and show us the way of
Understanding.
She makes the sign of Hathor.
Ma.: Let us give praise to he who is sublime above the heavens and of
every nature Lord
He makes the sign of Horus
All: OH CLAVIS DAVID , SHARBITH ISRAEL, Though who open and
no made can shut, who shuts and no man can open. Come and bring
the prisoner out of the prison house and him that sits in darkness out
of the shadow of death.
All repeat the sign of Osiris and face East.
Ma.: El strong and Powerful. El, Lord of Light. Bestow on us thy grade
that we in Unity with Thee may impart these Mysteries, which a
Father only may bestow on a Son Initiate so that he shall become an
Eagle and soar to Heaven and Contemplate your Face. It is beyond his
reach that being beneath the sway of Death he should unaided soar
into the Height, together with the golden sparkling of the Brilliancy
that knows no Death. Grant, we beseech thee, most Merciful, that he
may be holy even as Thou art Holy, that being made one with Thee he
may draw all men unto thee. Amen.
They prostrate themselves and touch forehead to ground thrice.
 POINT ONE
Lights are extinguished and the door is set ajar.
Bell is struck four times.
Pos.: approaches the door and knocks four times.
Kg.: (Opens door wide) By what Key would you unlock this door?
Pos.: holds out the spray of acacias and replies:
Pos.: My brow is like unto the King’s; my lips are opened and my
heart is upon its throne.
Kg.: clasps his hand with the 6=5 grip, holds his other arm firmly just
above the elbow, draws him into the dark room and guides him backwards
in a spiral to the anteroom; he places him upright in the pastos and then
binds him around the knees with the amber cord.
Kg.: The feet of Sothis are represented and you are born to their state
of rest.
Around the loins with the violet cord.
Kg.: You have inherited Eternity and everlastingness has been
bestowed on you.
Around the heart with the Black cord.
Kg.: There is nothing hid which shall not be made manifest, nor
buried which shall not be raised.
Around the head with the silver cord.
You shall be aware that you are the Son of the Father and you know
that you are in the City of God and you are that City. Starting to revolve
the wheel clockwise he withdraws, leaving the Pos. alone. The door is
partly closed showing the Wheel of Fortune Key. One of the Officers reads
clearly so that the Pos. may hear through the partially closed door:
Harken now to the Mystery of the Tarot Key before thee and meditate
thereon in thy heart. Is not the tarot itself named from the Rota the
Wheel of Destiny–of Birth and Rebirth. Do not the radii spring from
the white centre of the Divine Spirit, passing into the darkness of the
womb of the Divine Mother? Even as the Life of man, even as the Life
of the Worlds also, which alike pass ever from the Divine Faith into
the Divine Mother, that being born of the Virgin they may be crucified
upon the Cross of Manifestation and thence commit themselves again
upon the Cross of the Father. Man indeed stands between the Spirit
and Matter, between the Angel and the Animal. At the summit of his
ascent we behold as in a glass darkly, that the Perfected Being whom
our Fathers strove to represent in the Sphinx, compound of the four
elements in balanced disposition–the intelligence of Man, the soaring
spirit of the Eagle, the Fiery Heart of the Lion and the firm stability of
the Bull. Born of the Spirit he must descend to Malkuth until he is
clothed in the coat of skin–the Body which is prepared for him by the
humble brothers of the Flesh. And thence shall he arise again bearing
with him that creation which groans and travels together with him
until now, awaiting redemption. The Twenty-first Path is the
Intelligence of Conciliation and it is so called because it receives the
Divine Influence which flows into it from its benediction upon all and
each existence.
There is a long pause during which the Pos. must repeat to himself the
Mantra given to him to learn in his preparation. While he does this he
should continue to gaze at the revolving Wheel. In this interval the lights of
the cross are arranged in the Portal and the tripod of salt is placed just
within the entrance form the anti-room. The four stars much also be put
ready. The green one by the salt, the blue on the tat, the Red on the Ankh
and the silver within the Vault.

Mantra
Earth born and bound, our bodies close us in, Clogged
with Red clay, and shuttered by our sin –We must arise.
Flowers bind round and grasses catch our feet, Bird
songs allure and blossom scent is sweet–We must arise.
Mountains may beckon and the seas recall: Cloud-forms
delude and rushing streams enthral–We must arise.
Planets encircle with their spiral light, Stars call us
upward to our faltering flight–Thus we arise. Sun-rays
will lead us higher yet and higher, Moon-beam our souls
scorch with their purging fire, Thus we arise Into the
Darkness plunge, fearless of pain; Coldness and silence
cleanse us again–Still we arise Open ye Gates of Light,
Doors open wide; Gaze we within at the Glories you
hide–We have Arisen.

Kg.: enters and opens the door but does not withdraw the curtain. He
points to the brown cloak, sandals and staff which lie on the floor and
says:
The Ascent of the Mountain of Initiation must eve be toilsome. Each of
us must pass through the Dark Gate of Death before we can attain the
summit. Each must treat the fiery path of purgatory, tracing again
therein the rescuing symbol of the cross marked therein by lines of
flame by the lion of Fortitude. And to do this the initiate must also be
the Hermit, the dweller in the desert, the pilgrim clothed in the brown
habit of the earth, yet supported by the firm staff of steadfast will and
aspiration seeing the light of inspiration which in due season he will
receive from the hand of the Great Mother a spark of the Indwelling
Glory which ever halls the holy places of humanity. Thus may he
loose the binding cords of desire and lust, that he may truly dedicate
himself body, soul, life and spirit to the living service and thus may he
exchange the robe of Earthly Darkness for the wedding robe of Glory
and attain the beatific vision. The 20th Path of the Sepher Yetsiarah is
called the intelligence of Will and it is so called because it is the
means of preparation of all and each created being and by this
Intelligence of the secret of all the activities of Spiritual Beings and is
so called because of the Influence diffused by it from the most high
and exalted supreme Glory.

POINT THREE
The Postulant should, without prompting step forth from the Pastos and
take the brown cloak and put it, and the sandals on and take the staff in
his right hand.
One bell sounds.
The door opens revealing a lion in the open doorway. Behind him stands
the Shekinhah a lighted lantern in her hand. She holds this out to the
Pos.
Sh.: He that would be the greatest let him be the Server
Pos.: makes the 6=5 signs and lays his hands on the head of the lion. He
takes the lantern and says:
Pos.: Server of Silence is my name.
Shekinah withdraws and the lion disappears thus revealing the tripod of
salt. Pos. kneels on both knees, sprinkles salt on himself and says aloud:
Pos.: Earth to Earth and body to body–in the name of ADONAI HA
ARETZ Lord and King of Earth, I dedicate my body to the Service of
the Highest.
He loosens the amber cord from his knees and lays it across the Salt. King
of Salem comes forward and fastens the Green Star on his left knee and
says:
Kg.: And behold a Star in the West even Fomalhaut in his brightness
and his rays shall be a guide to your feet.
Tripod is removed. Pos. moves forward, entering the Cross of Light. He
passes betten the lines of light until his way his barred. He turns to the Tat
Pillar with the bowl of water on the Top and a cup of white wine on the
blue arm. He takes the cup and wets his lips with the wine and then pours
the rest into the bowl of water. He falls onto the left knee and cries: Pos.:
Water to Water and Soul to Soul in the Name of the Great Mother I
dedicate my Soul to the Service of the Highest. He loosens the Violet
cord from his lions and hangs it across the Tat. Sh. Comes forward and
binds the blue star around his waist and raises him saying:
Sh.: Peace, Peace until him that is near, Let the Light of Sothis bring
peace to the Soul.
Pos.: turns and goes to the Ankh pillar. He sprinkles incense on the flame
and falls on his right knee and cries:
Pos.: Fire to Fire and Life to Life in the Name of Jah, everlasting , I
dedicate my life to the service of the highest.
He loosens the Black Cord and throws it through the loop of the Ankh.
King of Salem comes forward, raises him and binds the red star across his
breast saying:
Kg.: Thy Heart is as the Heart of the Lion, and the Star of the King,
even Regulus, shall burn on your Breast.
Pos.: turns back and is directed to approach the entrance to the Vault
where the scarlet Mars on Green curtain hands. He raises the lantern on
high, last his staff across the threshold before the curtain and cries:
Pos.: Light to Light and Spirit to Spirit in the name of that which not
be uttered, I dedicate my Spirit to the service of the most high.
The curtain is withdrawn and Shekinah stands within the Vault. Her veil
is now thrown back and she holds in both hands the crystal sphere upon
which is the sigil of the Pos. is engraved or painted.
Sh.: I am He and He is I and Lo! The Creator has placed your crystal
sphere within the starry heavens.
She gives him the sphere, takes the lanten and places on the right side of
the altar. She then turns again and lossesn the cord about his brow saying:
Sh.: Let the Silver cord be loosed.
She lays the cord across the left side of the altar and takes the silver star
and puts it about his brow saying :
Sh.: I have give unto thee the starry crown of Aldebaran that you may
pass on to the Heavenly Path.

POINT FOUR
King enters Vault and directs Pos. to kneel in the doorway of the vault
and draw the cowl of the pilgrims robe over his eyes. There is a pause.
At the end of this time the bell sounds.
Pos.: is raised to this feet and dawn across the threshold with the 7=4
grip. The brown cloak is taken from him and laid aside. At his feet lies, a
cross of Six squares and beyond this is the altar.
Kg.: The Father has given a commandment and the Son has made for
me a spiritual body through his own soul. I am he who has travelled
far and who has made the pilgrimage among the stars of heaven and
to the Heart of the Great Mother. She gave birth to me because it was
Her will to do so. I am Osiris, the first born of the Gods I have become
a Divine being. I have renewed by youth as the Eagle. Behold I was
watched and guarded but now I am released. Behold I was bound with
cords but now my Crystal sphere is within the starry heavens. I have
knowledge and I have Truth and movement is restored to my hands
and feet. I have passed through the Gate of Fomalhut, I have come
forth from the Star Stothis. I have received the heart of the Lion. I am
crowned with the Crown of 72 rays. Now let my soul be called into
Thy presence and my spirit be lain upon the altar. Oh my Father I
have come before Thee and Thou have caused me to enter the hidden
Abode. Strengthen Thou me as Thou has strengthen Thyself and show
Thyself to Thy Son. Oh Thou who returns and withdraws Thyself, let
Thy will be done.
Sh.: Oh Mystery which is without the worlds, because of which all has
come into existence, this is the whole outgoing and the whole upgoing
which has emanated all emanations and all that is therein, because of
which all mysteries exist and all their regions. Come unto me, oh Thou
who returns and withdraws himself. Come unto us for we are your
limbs. Come unto us for we are all One with Thee. We are all one and
the same. You are the Father and we draw nigh unto Thee, that you
may receive this your Son. Strengthen him as you have strengthened
Yourself and show Yourself to him that Your will be done. We clothe
this, your son, in the shining robe of glory!
She puts the Robe on him and points to the cross on the floor. Sh.: The
last shall be first and the lowest shall be the highest. Malkuth shall be
exalted into the Throne of Kether and all shall be consumed and
become infinite and holy. The stone which the builders rejected, the
same shall become the corner stone. The Cross of suffering is
transmuted to the corner stone of the arch and raised above the Earth.
The son shall offer that which he has received.
Sh.: And peradventure then shall he behold the face of his father.
The Pos. must fold up the Cross into a cube and kneel on it supported by
the Sh. And the Kg. Pos. Holds his crystal in both hands and bends his
head. There is a pause and then the Magus appears behind the veil.
Ma.: Be still my son. Here the praise giving that keeps the soul in
tune–the Hymn of Rebirth–The song of Union, Be still my Son.
Thus shalt you know that He is Himself Both things that are and
things that are not. The things that are He made manifest. He keeps
things that are not in himself. He is the God beyond all name. He the
unmanifest. He the most manifest. He whom the mind alone can
contemplate. He visible to the eyes as well. He is the one of no body.
The one of many bodies. No, rather He of Everybody. Nothing is there
which He is not. For all are He and He is all. Be still my son.
Kg.: All are Thee. All are from Thee. O Thou who gives all and takes
nothing. For You have all and nothing is there which You have not.
You are what ever I may be. You are what ever I may do. You are
what ever I may speak. For You are all and there is nothing else which
you are not.
Sh.: You are that which does exist and you are that which does not
exist. You are Mind when You think and Father when You make and
GOD when you energise and Good and Maker of All.
Ma.: Be still my Son. For I will sing the praise of Him who founded
all. Who fixed the Earth and hung up heaven. Who rules the sea. Who
makes the fire to shine. It is He who is the Eye of the Mind. May He
accept the praise of all our powers. Oh Life and Light, from us to Thee
our praises flow Father. I give thanks to You the energy of all our
energies. Take back from me the all into Thyself. From You, from Your
will–to Thee the all. The all that is in us–oh life Preserve! Oh Light
illumine! Oh Creator Inquire! Father of Lights in who is no shadow of
turning receive Thy son.
Pos.: drops the Crystal into the Cauldron and raises his head. The veil is
slightly parted and the Ma. touches the Pos. on the heart, lips, eyes and
brow with the almond branch and then lays his hand for a moment on the
head of the Pos. There is a pause. Then the Officers help him to rise and
then the Kg. shows him the signs of the Grade.
Ma.: Son remember you have given your all even to the uttermost.
There can be no separateness for thee. Bear this in mind when I give
you the watchword of the Grade which is ACHAN which signifies
Unity and the two numbers 13, which is the number of ACHAD and
31 which is the number of El, the Divine name of this Grade. And both
these numbers conceal the number 4 which is manifestation. And I
greet thee as MENES THEOROS the abider (Dweller) on the
mountains. Remember then Oh Son that in thee shall be manifest the
Unity of the Divine One. And in token thereof, let us call upon him in
the fourfold, mystic and terrible.
Kg. tells the Pos. to remain kneeling at the altar as long as he desires The
Veil closes and the Magus withdraws and all leave the Vault.
 GENERAL NOTES ON THE 7=4 GRADE
1. THOTH I will contemplate. (Sign of the Word brought down to the
soul from the central realisation thereof.)
2. HATHOR With my right hand I will reach up to heaven, and my
left hand I place upon earth. (A sign of him who having ascended into
heaven is desireous to draw things after him.)
3. HORUS I will turn away from Evil. (Casting out Image of matter:
active detachment.)
4. OSIRIS In Silence. (He who sees in the great silence, the dawning
Truth.)
THE FOUR CORDS:
Amber: declares the Mystery of souls yet unborn.
Purple: the Mystery of Incarnation.
Black: Mystery of Death.
Silver: Mystery of Eternal Life.
PATH TETH: Gives power of utterance. It is the Vibrating Path.
OSIRIS: Right forefinger on lip: I will keep silence within. Completes
0=0 sign: I will keep silence, without.
PATH YOD: The word in the course of formulation, or expression.
KAPH: The uttered word.
SIGN OF VIRGO: Signifies Divine Inspiration in activity. Union of
Tiphareth and Chesed.
CENTRAL THOUGHT: Unifying Human with Divine. Each form is
dissolved into something better. Humanity becomes Divine Man.
Order is a Path to this Union.
Note: Mantric formula of the Hexagram Ritual; Affirmation of Unity:
Use it daily, recite at close of meditation.
 ACHAD RASH ACHADUTHA RASH YEYEHUDA
TEMURITHA ACHAD
One in His Personality,
One in His Individuality,
In His Permutation One.

The Nails of the 7=4 Cube

16 Nails thou shalt take to transform the CROSS into the CUBE. To
steel shall thy be transformed from the natural Iron; by Fire and
hammer, cold welded, and wrought till they are fit for service. So the
natural desires of man be transmuted into Divine Virtues that thy
whole being may become a living stone in the Temple of our God.

Passion is thus transmuted to Patience, that Patience may accomplish

perfect work.
Lust becomes Love, ready to give all to the Beloved.
Drunkeness becomes ardent hunger and thirst: gluttony after
righteousness which shall receive fulfillment.
Fearfulness is lost in Faith.
Wavering and instability become steadfastness.
Self-righteousness is swallowed up in Righteousness of God.
Pride becomes humility.
The rain glorious become as a chill.
The hard of heart become merciful.
Violence becomes meekness.
Malice becomes charity.
Wrath becomes peace making.
Dishonesty is forgotten in Supreme Truth.
Darkness is overwhelmed by Light, till the Ego of Humanity merges
in the Selfhood of God.

PASSWORD: Abider in the Mountains MENES THEOROS. SIGNS 4

HORUS: Casting out the image of matter.

OSIRIS: Silence
THOTH: Contemplation
ATHOR: Reaching up to Heaven and down to earth.
 THE WHARE RA TEACHING OF 7= 4
The Postulant’s sphere is gradually developing from the first
admission into the Order. At Grade of Chesed, it is clearly
differentiated in all its parts, but there must be further purification
before one can advance and pass the Veil dividing the Supernal Triad
from the lower seven Sephiroth.
The symbolic sphere dropped into water has double significance: it
is boiling and scented.
In modern surgery, boiling is a purifying process. All germ of evil
is destroyed and in this symbolic act, the Postulant offers all that he
has attained for ultimate purification; but he must not only be purified
but etherealized and raised to a higher plane. The spirit of
transmutation of the physical into the resurrection body. Herein the
significance of the perfume and the spiritual connotation of the sense
of smell: a sense which more than any other, reaches those mysterious
centres which link the physical brain with pictures stored up in the
sphere of sensation which we name “memory,” and which is one of
the peculiar attributes of SATURN.
The time between the Grades of Chesed and Daath should be a
time of retrospection; of reviewing the past and seeking to trace the
long hand of the Father Divine guiding and directing throughout the
labyrinth of Fire.
Recall the concluding exhortation of the Magus: the injunction to
remember and bear in mind, and recall also, the password of the
Grade “ACHAD” which is “UNITY”; and realize, not only the Unity of
God, but also the Unity of Man.
 PREPARATION FOR 7°= 4 °
(The preparation extends over a four week period.)

1. Burn incense daily.

2. Eat beans, peas (“Pulse” of the Bible), purple grapes, honey, milk,
white bread.
3. Learn thoroughly and repeat daily the following:

Earthborn and bound, our bodies close us in.

Clogged with red clay and shuttered by Sin: We must arise.
Flowers bind us round and grasses catch our feet
Bird songs allure and blossom scent is sweet: we must arise.
Mountains may beckon and the seas recall enthrall
Cloud forms delude and rushing streams: we must arise.
Planets encircle with their spiral light
Stars call us upward to our faltering flight: Thus we arise.
Into the darkness plunge, fearless of pain,
Coldness to silence cleanse us again. Still we arise.
Open Ye gates of Light—Door, open wide
Gaze we within at the Glories Ye hide; we have arisen.
4. Get a spherical rock crystal (Moonstone will do), and have Sigil of
6=5 Name painted on it.
5. Write thesis (1000 words) on resurrection and life after death.
6. Meditate 40 minutes daily (may include prayer).
7. Visit Vault regularly.
8. Study Tarot Keys—FORTITUDE, HERMIT, WHEEL OF FORTUNE,
STRENGTH.
 PREPARATION DURING THE 4 DAYS
IMMEDIATELY PRECEDING ADVANCEMENT
Spend this in some form of real isolation, or retreat, if possible, on a
height.
Bathe ceremoniously with hot water and a little soda or NH 3.
Learn the following correctly for the ceremony. (No prompting.) a)
Server of Silence is my name.
b) Earth to Earth and Body to Body. In the Name of ADONAI, Lord
and King of the Earth, I dedicate my Body to the Service of the
Highest.
c) Water to Water and Soul to Soul. In the name of the GREAT
MOTHER, I dedicate my Soul to the service of the Highest.
d) Fire to Fire and Life to life. In the Name of JAH everlasting, I
dedicate my spirit to the service of the Most High.
e) Light to Light and Spirit to Spirit, In the Name that may not be
spoken, I dedicate my spirit to the service of the Most High.
Note: An Officer in the ceremony indicates at which stage these
sentences are spoken.

Cues for Postulant

1. When the bell sounds 4 times, he will approach the Entrance.

2. When asked for his passport, he must reply:
“My brow is like unto the Kings; my lips are open; My heart is upon its
throne.”
3. He will be led into the room with the 6°= 5° Grip, and must walk
backwards when required.
4. When he is left alone and in silence, he must repeat to himself the
whole of the Mantra he has already learned; during this time he must
keep his eyes upon the Wheel.
5. Let him remember that the Path of Fortitude can be trod only by
the Hermit.
6. Let him understand that when a door is opened, he should prepare
to pass through it; he who seeks will find that which he requires.
7. When he receives the Light, he must say “Server of Silence is my
name.”
8. Only he who hath dedicated his body may obtain communion with
his soul: “Ye are the Salt of the Earth.” He who renounces Joy,
pouring out the wine into the water, shall savour the sweetness of
Life. He who shall offer himself as incense cast into the flame shall
approach the Sanctuary, but before entering therein, he must dedicate
even his innermost spirit.
 THE ETHERIC LINK
Flying Roll 39
One of the most little known but important facets of the Order is
the “Etheric Link,” for without it there can be no Order. The Link itself
is in three stages. The first is its development in the Outer Order.
In the 0°= 0°, the Neophyte is first introduced to the Link, which
results in a type of power surge in the aura which expands the aura
and heightens its density. It is seen by those who are clairvoyant as a
shimmering green or blue light (depending on the degree of contact).
In the four subsequent Elemental Grades that follow, the Link
established in the 0°= 0° is then opened up to receive an impetus of
energy tailored to, and in empathy with, the corporeal elements. At
this point the aura must be continually charged through ritual practise
and meditation, exercise, so that the power-flow through the Link
does not close or seal off, which it will do if left in the outer Element
Grades for too long a period. (For example, spending a couple of years
on each Element Grade.)
If an individual is expelled or leaves the Order in the Outer Grades,
the Link will automatically seal itself off, as it cannot be sustained
without impetus from the Second Order, no matter how much study is
done.
From the Portal onwards the Link undergoes a definite change.
Being parasitic by nature, it forms a firm shell within the aura itself,
which resembles the shape of the body. It is translucent and emanates
through the aura from subtle centres of the body. Once accepted into
the body during the 5°= 6°, it is impregnated into the individual for
life, unless the Chiefs who emanate the Link choose to close it down.
In the Order one can only reduce the Adept in rank to the Portal, but
they have no power to alter or cut the Link. If one advances through
the Second Order Grades, this Link is further strengthened by ritual.
In the final phase at the 7°= 4° Grade, a Ritual called
“Transmission of the Etheric Link” is performed (and is usually
reserved for those of the Office of Chief or who will succeed to that
Office), where the Link is given in its entirety to the Adept so that
they are able to carry on.
The Link, in its varying stages, could be described as an astral
tunnel of sorts, allowing access to certain regions of the astral plane
where a contingency of astral entities govern their respective areas.
The main theory is that if there are enough links to humankind, more
energy is released to man to accomplish things of the “Great Work.”
Hence, when one obtains initiation with an Order, these links are
forged. Basically, this is a two way communication. The astral entities
need devotion to increase their own power in the astral (by having the
devotee send back the impetus through devotion and worship), with
the result being the energies of two different worlds are received and
converted: a type of perpetual motion that increases as long as both
parties are willing to conform.
Each Esoteric Order usually works from an essential basic theme,
but concentrates in different areas of development. When a link is
formed, one attunes to working in a particular area to which the astral
entities have been designated (from their own plane) to develop.
Direct contact with these astral entities is done via the Link (astral
tunnel), in which the Adept travels during skrying trips to those
planes he wishes contact.
There are a number of instances where Adepts, once in the Second
Order, find that through their astral abilities they are attracted to
entities to work in areas other than the Order. In cases like this, the
Guardians have consented to accept them so that they can progress to
a certain level; then another Link is forged from that point to another
set of entities or esoteric Order. It must be remembered that even in
the astral, there is a certain amount of give and take. In algebraic
terminology, “A” must go through “B” to arrive at “C.” The Christian
faith is a good example of this as are the numerous off-shoots of our
own Order. In a case like this, once the new Link at “C” is formed, the
old one at “B” is closed, and a direct link from “A” to “C” is utilized.

The Transmission of the Etheric Link

Chief Adept 2nd Adept 3rd Adept
Ch. Ad.: “V.H. Third Adept, who is he that waiteth without the
Portal?”
3rd Ad.: “Our Frater et Soror……, who hath attained unto the High
Grade of ……”
Ch. Ad.: “Go then, V.H. Associate Adept, and see that it is in truth our
Frater ……Test him if he be well prepared to proceed with this
ceremony, being in a calm and recollected frame of mind, that we
may bestow upon him in full power the Link which we have
commissioned to transmit to him.”
Instruct him to enter this hall of the Adepti, his hands meekly
folded upon his breast; let him say clearly and humbly, ‘I…… hereby
request you to bestow upon me the true Etheric Link which unites us
in unbroken succession with our Founder and Father Christian
Rosenkreutz and His Companions. May he transmit therewith the
Spiritual Knowledge and Power of Healing and Comfort to the sick
and sorry, and may I be enabled to use those gifts for the good of the
Rosicrucian Order to which I have the honour to belong. I pledge
myself to use this Link according to the Ancient Traditions of the
Order, and I proclaim my sincere belief in the person known to us as
Christian Rosenkruetz, who founded the Order to which I have the
honour to belong.’
“V.H. 2nd Ad., assist the 3rd Ad. in the Reception of our Frater.”
3rd Ad.: Goes out, prepares the Postulant, and sees that he is robed in
White, and he gives him the petition, and guards the Portal.
Postulant gives !!! !!!
2nd Ad.: Admits them.
Pos.: Reads petition.
Ch. Ad.: “V.H. Frater et Soror, since the days when our Founder and
Father C.R.C. dwelt upon this Earth, He has been able, by His great
advance, to exercise supreme rule over the Order called by His name.
He and certain of His followers who have passed through the Veil,
form a circle which continuously directs the growth and development
of this Order, aiding its Rulers and inspiring them. At intervals of 120
years, this supervision becomes for a time more definite, and has been
used to modify and reconstitute that it may be constantly adapted to
the needs of each new age.
In the year of Our Lord 1890, this revival and reconstitution of the
Order took place. Under the new conditions, no written mandate was
issued to the Rulers of the Temples or Groups, and it is therefore more
necessary that the purely Etheric Link should, at the discretion of
those who already hold it, be transmitted to such Rulers and Adepti as
may be considered suitable. For this reason it is now offered to you.
We have been given the Power to transmit it and the privilege of
conveying it to you, and through you to others who may be judged
worthy. We do this therefore on the understanding that you will
exercise due care and conscientious discrimination in the transmission
of this Link to others; that in doing this, you will call to your aid Two
Fraters who have also received it from us, so that you form a Triangle
of Power. Should one of the three be removed from this plane, let the
remaining two select a discreet and loyal person as successor. You are
only empowered to transmit this Link to member of the R.R. et A.C.
“In receiving this Link and those Higher Grades which we are in a
position to bestow upon you, you will in truth become connected with
the modern successors of the Original and True Rosicrucian Order.
That Order which was founded in Europe in 1250, and was duly
manifest in 1405 as is transcribed in our Ritual of the 5°=6° Grade.
“I now charge you to answer truly under those conditions.
“Are you willing to receive this LINK, and never to reveal when,
where, or from whom you have received it?”
Pos.: “I willingly accept the conditions and pledge my honour that I
will faithfully observe them.”
Ch. Ad.: “Approach then the Vault, my Frater, and kneel within its
Threshold while we invoke our Father Christian Rosenkreutz.”
Chiefs enter the Vault and Pos. follows and kneels on the Threshold
facing East. Ch. Ad. stands East of him, facing East. 2nd Ad. in South
East. 3rd Ad. in North East. They stretch out their right hands towards the
Centre East holding their Wands.
Ch. Ad.: “CHRISTIAN ROSENKREUTZ”
2nd Ad.: “CHRISTIAN ROSENKREUTZ”
3rd Ad.: “CHRISTIAN ROSENKREUTZ”
ALL: “CHRISTIAN ROSENKREUTZ, we invoke Thee to manifest
Thyself and to transmit through us the ETHERIC LINK with thyself to
this our Frater…… that he may indeed become Thy son and spiritual
heir.”
There is a pause.
The three Officers turn slowly, form a Triangle about the Pos.. They lay
aside their Wands and Ankhs.
Pos. is directed to place his left hand on Ch. Ad.’s breast, his right hand
in the Ch. Ad.’s right hand. 2nd Ad. & 3rd Ad. place their hands: one on
the head of the Pos. over Ch. Ad.’s left hand, and the other on Ch. Ad.’s
back.
All: “I (we) by the Power transmitted to me (us) do hereby transmit to
you Frater…… the ETHERIC LINK with our Father CHRISTIAN
ROSENKREUTZ, and the Rosicrucian Order founded by Him.
There is a pause.
Adepti withdraw their hands and leave the Vault. Pos. remains kneeling.
The Door is closed upon him, and he is left alone for 10 minutes. The Ch.
Ad. then goes into the Vault, raises Pos. by placing his hand on his head,
saying:
Ch. Ad.: “May you be brave. May you be faithful. May you be true.”
Note: The Pastos should be placed in the Portal for this Ceremony and the
Altar moved to the extreme East; and Three Candles placed upon it. The
incense should be burning.
All present exchange the Full Grip across the Pastos, then form a circle and
do full 7=4 Signs.
 APPENDIX I
THE EQUINOX CEREMONY

The Equinox Ceremony is one that very little information has been
published on, and as a result many of those in charge of some Golden
Dawn Temples do not realize its full worth. In fact, I know of one G.D.
Temple head who wanted to perform the Ceremony a week after the
event, which showed a lack of understanding of its essence.
While people have their auras continually charged by the Order’s
Ritual, the Order itself, as a Group Soul, also needs charging; by this I
do simply mean the astral contacts with the Chiefs. The Equinox
Ceremony literally draws down the Power, so that contact by the
Guardians of the Order can be made with strength. Also, for those
present, the astral links are made stronger, and their benefits are
multifaceted. On the lower side of things, the auras are recharged,
with a magnetic force that will help in matters of health. Our own
links to the Guardians are then made closer, which then opens up new
levels of consciousness for us. We draw directly on the Solar Power as
well, directing it to a desired end. The various currents of the
godforms become hyper-active, and their energy force is more easily
manipulated.
Generally, the Chiefs of the Order will retire to the Vault after the
Equinox Ceremony, and make their contacts and take directions from
those entities they come into contact with. The following notes on the
Equinox are published for the first time, and has all the hallmarks of
being written by Felkin. At any rate, regardless of who wrote it, the
main thing is the explanation of the esoteric aspect of Ceremony.
What occurs during these contacts with the Equinox, has been
described by clairvoyants as traveling through a set of tunnels, whose
walls are like nets, acting to hold back the negative forces that are
trying to prevent one making contacts.
 Notes on the Ceremony of the Equinox

This Ceremony is proceeded by the Opening of the Temple in the

0=0 Grade, the full significance of which is realized only very
gradually as we advance in the Order. A hint about the purpose of the
Opening is given in the Hierophant’s speech.
Let the number of Officers in this Grade and the nature of their
Offices be proclaimed once again; that the powers whose images they
are may be reawakened in the spheres of the those present, and in the
Sphere of this Order.
For by names and images are all powers awakened and
reawakened.
Great and normally hidden powers are evoked and manipulated by
those who consciously act as their representatives for the benefit of
the Candidate or, as in the Equinox Ceremony, for that of all the
members present. It is therefore against this background of heightened
consciousness that the Cosmic Drama of the Equinox is enacted.
The Equinoxes are the two points where the ecliptic, i.e., that
apparent path of the Sun through the heavens, intersects the Celestial
Equator at an angle of W 23 degrees 27 minutes. (The Celestial
Equator is the projection on the Heavens of the Earth’s Equator.) Since
from an occult point of view, this Celestial Equator is a projection into
Cosmic Space of the Spiritual Life Centre of the Earth, the importance
of the Equinoctial points becomes at once apparent. It is here that the
Spiritual Life of the Earth becomes vitalized and renewed through its
close contact with the Spiritual Fire of the Sun. We do not know the
meaning of this Mystery (Cosmic), except in so far as it is reflected in
Man.
Twice a year, at the Vernal (March 21st) and at the Autumnal
Equinox (September 23rd) there is a unique opportunity for a spiritual
renewal. Though the Ceremonies are the same, the quality of the
Spiritual Life which is poured out differs at the two Equinoxes. In
Spring, the Sun enters the Sign Aries which is ruled by Mars, who
tinges the Sun’s Fire with his restless out-going energy which searches
outwardly for the means of self-expression and self-enrichment.
In Autumn, the Sun’s entry into Libra stirs into activity the
opposite influence of Venus. It is no longer the life of the personal self
which is of importance, but the unifying influence of the Planet of
Love which impels us to search for that other–our Higher Self–and to
prepare for that inner consummation which will lead to rebirth and a
new life.
We may remember that after Winter Solstice, we celebrate the
birth of Jesus during this half of the Solar Year.
The coming six months are therefore under the influence of the
Spiritual Life of Union. It is thus in a sense dual or, rather, under the
influence of a duality which should be merged into unity or oneness.
Our Ceremony is a presentation of this Solar Drama showing its
effect on Man, and its interpretation lies chiefly with Kerux, (silent
though he is), and Hegemon.
It might be helpful to remind ourselves of the meaning of these
two Officers in the 0=0 Grade.
Before the Equinox can be ushered in, the existing Password is
abrogated, denoting the end of a dispensation.
Old links are broken, and the stage is set for the reception of a new
life, bringing with it a new relationship.
This is done by Kerux, the executor of the Will of the Hierophant.
There now takes place an interchange of Force between two pairs of
Opposites: Light and Darkness–Heat and Cold.
Irreconcilable on the physical plane, each pair of opposing forces is
yet merged into one harmonious channel through the balancing action
of the Hegemon.
As representative of the Spirit, she stands at the Centre of the
Universe. The opposing Forces from East and West and from South
and North go through her. She gathers them up into herself, and by
adding the essence of the Spirit, transmutes them and sends them out
again in one united ray.
In this way, first the transverse line is established from East to
West, then the longitudinal bar of the Cross is added from South to
North.
If we refer this Cross of the Tree of Life, then the line from East to
West binds Kether and Malkuth together, while the transverse bar
unites the two Pillars. The four extremities are thus gathered into one
Central Point in Tiphareth, symbolized by the Hegemon, the centre for
receiving and transmitting opposing forces; thus she becomes the
Reconciler.
As soon as the Cross has been established, a Circle is precipitated
around it by the naming of the Four Aspects of the One: One Creator,
One Preserver, One Destroyer, One Redeemer. This figure is the
symbol for Earth.
Hegemon again emphasizes the reconciling Central Point of the
Spirit: a fourfold manifestation, yet one in origin.
Now we come to the second point of the Ceremony when each
Officer, beginning with the Hierophant, lays down his insignia of
Office on the Altar, and takes from it his appropriate symbol. A great
deal lies hidden in this action.
At the Equinox, as one particular influence is fading out, so each
Officer voluntarily relinquishes his emblem of Office, the symbol of
power of his soul. The last action he performs under the influence of
the current password is a willing sacrifice offered up at the centre of
his own being.
The four Officers who symbolize the two great opposites, always
find the symbol of their respective element in balanced disposition on
the Altar, as each one of us finds them eventually in our own heart.
The four in one are in perfect union. This whole action of turning
inwards is symbolic of a change of consciousness; they cease to
function as Officers on the Earth Plane, and become representatives of
a Higher Power on the Cosmic Plane. One point must be noted here:
all the Officers come to the Altar from the West, this side of the
darkness of Malkuth and Matter. They are going up towards the East,
and therefore reach a higher state of consciousness when they arrive
at the Centre.
Hegemon is the only Officer who remains East of the Altar on the
side of the Light, the motionless Spirit at the Centre of the Universe.
There she awaits Kerux.
Kerux is the only Officer who carries two insignia, a Lamp and a
Wand. A significant action takes place when he reaches the Altar. He
gives up his Wand, The Rod of Power; but the Light with which he has
shown others the Way of return to the Spiritual Centre, he returns to
its source.
He hands it from Darkness to Light across the Altar into the safe
keeping of the Hegemon.
In the 0=0 Grade Kerux represents Man, the Alchemist, who in the
beginning is the homeless wanderer intent on his search for the
Philosopher’s Stone.
Gradually, he brings the Candidate to the goal of his secret quest,
aided by the ray of light from his own spirit, dim and faint though it
is. But now he must sacrifice even his own spiritual light. It is only
when he has renounced his own individual spirit that the Higher
Powers can be moved into action.
For Kerux this represents a kind of death…the death of the Self. He
realizes that he himself is nothing and can do nothing, and that all his
abilities and powers, together with his separate spiritual self, must be
sacrificed.
Then, in silence and without prompting, he sets out from the North
on a higher spiritual quest; after the sacrifice, follows a conscious new
orientation of the Will towards the Higher in a spirit of silent
submission. It might help us to understand the next point in the
Ceremony if we recall that the Celestial Equator is, occultly speaking,
a projection into Cosmic Space of the Spiritual Life Centre of the
Earth.
This has just been symbolically enacted by the four Officers who
take their Elemental Symbols from the centre to the circumference,
here representing the Celestial Equator.
We also recall the speech of Hiereus in a higher grade, beginning
with the words: “From the Centre outwards so moveth the point as it
traceth the Line and the Cross.”
This bears out the fact that our Order Mysteries are not only of
human, but also of Cosmic Significance.
Kerux now takes upon himself the character and function of the
Spirit of the Earth, who twice a year, by virtue of its position, comes
into the closest contact with the Sun from whom it receives new life,
tinged with the quality of either Vernal or Autumnal Equinoctural
Sign.
Though Kerux no longer carries his insignia, he still wears his
Lamen depicting the Caduceus, Symbol of Healing, infused with the
Spirit of his Higher Self at the proceeding Equinox. He is therefore
marked out for redemption, whether we look at him as the Spirit of
the Earth or as that of Man living on the Earth.
Emphasis must be laid on the fact that the willingness to receive
the new spiritual influx must first be demonstrated by Man before the
Higher Powers can perform the work of transmutation in him. This is
the reason why the four Officers wait silently till Kerux faces them.
He, as it were, impels the Spiritual Powers of his Soul to turn
outwards towards the vast Cosmic Force, which at the Equinox sends
new life and strength into the world of men.
This new Life is broken up into four streams of Power before it
reaches Man. With a prayer and adoration, each Officer receives the
appropriate new quality of that Force, and fixes it with the Sign of the
Cross in the Sphere of the Temple. As each Power affirms his
particular aspect of the One Spirit, Kerux, as the carrier of the Light,
precipitates it into a Circle. Already the four opposing Powers have
been brought to a point of union at the Centre of the Universe in
Tiphareth. The way now lies open for the unimpeded down pouring of
the Spirit from Kether to Malkuth, thus establishing the Middle Pillar
of Beneficence. (It would take too long to discuss the Cosmic
implications of this Great Mystery.)
First the Hierophant draws in the Light to Kether with the words:
“Holy art Thou, Lord of the Air, Who hast created the firmament,” the
firmament being symbolically situated above Kether. Dadouchos, as
the Guardian of Fire, invokes the Lord of the Fire: “Wherein Thou hast
shown forth the Throne of Thy Glory”: A clear reference is made here
to the Sun on its Throne in Tiphareth. Hiereus praises the Lord of
Water: “Wherein Thy Spirit moved at the beginning,” being the
Waters of Creation of Yosod. The Stolistes in the place of the greatest
symbolic darkness, fittingly addresses the Lord of the Earth: “Which
Thou hast made Thy Footstool.”
 In this way, bringing the Light right down to Malkuth, thus
completing the Middle Pillar.
It is of importance here that throughout this part of the Ceremony,
Hegemon should hold the Lamp. For as she in common with all
present turns to the four quarters, the new Life passes through Kerux
to her, and she in turn transmits it to the Lamp, symbol of the Spirit of
Man; a Ray of Divine Light. Let us remember that this renewal and
completion of the Spiritual Life could only be effective through a
preliminary act of renunciation.
The Circumambulation of Kerux lays down a Circle of Light on the
Cross of Foundation established in the first point of the Ceremony.
The two symbols together represent here the Sun, crucified in space,
sacrificing His life so that Man may live.
Hegemon, having received the new Life, acknowledges the Oneness
of the Spirit underlying its fourfold manifestation, and with the newly
charged Lamp of Life, consecrates the symbols of the powers of the
soul offered up on the Altar.
When the newly appointed Officer later on take up their insignia,
they do so with the inner feeling and realization that the powers of
their soul have been strengthened and enriched.
On completion of this point, the Chief confers of the new password
by the power and authority vested in him.
Just as the Sun at the Equinox, by the authority of the Universal
Spirit, imparts a new rate of vibration or quality to the Life Force
which is poured through, so does the new password give it direction.
Herein lies its importance.
After the new Hierophant has been installed, he conveys his aspect
of the new Spiritual Force through his hand to the Lamen of the
Officers and consciously asserts its new direction by claiming their
insignia with the password.
One brief word about making of the Neophyte Sign to the Altar
and the four quarters. Here it is symbolic of receiving the new Spirit
and passing it on again, in this way laying emphasis on the fact that
Man is a channel for the Higher Forces, which must be freely given
out just as at the Equinox the Cosmic Spirit pours Itself out for the
healing of mankind.
 APPENDIX II
THE PORTAL OF THE ROSY CROSS

The following Ritual of the Portal is by Waite, and is one of those

he sent to Felkin in 1910. It has been included as a matter of interest
to the reader. The Portal, though on the edge of the Inner Order, is
considered the first of the Inner Order Rituals, and this to date
unpublished one is of particular interest. If one compares the Tarot
descriptions of the Waite cards in the Ritual to those given in his Tarot
book, one will find new dimensions in the cards. Overall he did not
structurally alter the Rituals from the old Golden Dawn, but changed
the phrasing to suit his own style. It was, in my opinion, change for its
own sake.
Felkin admitted in The Wayfaring Man, that he was jealous of
Waite. By the 1890s, Waite’s research was considerable by anyone’s
standards, and even though one tries to read his books without going
to sleep in between the phrases, they do contain a great deal of
knowledge from the Alchemy of Paracelsus, the Zohar, and the
Grimoires; his writings were certainly broader in scope than those of
anyone else in the G.D., the two possible exceptions being Mathers
and Westcott. Felkin found that many of the G.D.’s Inner Order
members used to ask Waite’s help and advice, and was generally
looked up to. On the other hand, Felkin and Company were more
practical magicians than theorists, which is what I conclude Waite to
have been. By noticing the changes he made to the original rituals and
deducing the motive behind them, I am sure that he did not
understand the practical magician’s outlook; if he did, it is not
betrayed in any of his writings after the period he joined the Inner
Order.
In the late 1930s, Mrs. Felkin tried to get some of the papers Waite
held in joint trust with her late husband, but her letters to him were
ignored, and hence many of the documents that should have gone to
Whare Ra were never sent despite the legal entitlement of this Temple
to them. The same applied to Miss Felkin, who tried to get the
documents from Mrs. Stoddard, who was, in the modern vernacular,
“completely out of her tree” by this stage.
Quite recently, I was in touch with a fellow Australian author who
claimed 7=4 descent from a member of Waite’s old Temple, though
he informed me that he never activated the Order in Australia when
he returned there from England. Since Waite was always rewriting his
rituals, it is difficult to pin him down to a particular ritual style: some
of his speeches being no more pompous than several in the original
G.D. parlance. The Christian element though is very strong throughout
most of his ritual invocations, albeit thinly veiled.
If Waite could be accused of anything, it would have to be the
broad scope that he had to work with. Hence, one could speculate as
to the problems he must have encountered in the Golden Dawn. If he
would have joined in with the others instead of trying to take over the
lead, the Order could possibly be flourishing today in renown fashion.
Nevertheless, Waite’s contribution to the G.D. should not be ignored.
For it was Adepti like him that gave the others hope to carry on with
the Work when all could have crashed about them, even though that
hope was limited to a short span of time.
 THE PORTAL OF THE ROSY CROSS
Issued by the Authority of the Concealed Superiors of the Second
Order to Members of the Recognized Temples Privately Printed 1910

THE HIGH OFFICE OF OPENING THE HOLY PORTAL

The Temple is arranged for the Opening and for the First Point, as follows:
The Portals of the 23rd, 26th, 24th, and 21st Paths are placed in the
East. The 13th, 14th and 15th Tarot Keys are shown at conventional
stations therein. The Diagram of the Paths and Grades is laid upon the
Altar, which is in or near the middle part of the Temple. The Pillars are to
the West of the Altar at a mean distance between the Altar itself and the
Table. The latter is placed as far West as the exigencies of the Ceremony
will permit. Thereon are the Four Elemental Tablets, with the Tablet of
Union in their centre.
The Throne of the East is occupied by the Celebrant of the Grade, who
is saluted in the Ceremony by the title of Master of the Portal. He wears the
crossed sashes of the Outer and Inner Orders, the white robe of the Second
Order, the yellow cloak of a Cancellarius, an ordinary Nemys and a Rose-
cross on his breast, the Rose being of five red petals. He has no Second
Order insignia. For the clearing of the Temple he uses the Sceptre of a
Hierophant.
The Officers of the Outer Order, wearing all vestments and insignia, are
seated thus:—
The Kerux is in the far West, with the Stolistes and Dadouchos on his
left and right respectively; their seats are close against the wall. They
represent the position of Malkuth on the Tree, and they correspond to the
Grade of Zealotor, in which the earth part or body of man is purified. The
Hierophant is on a seat a little distance in front; he corresponds to the
Grade of Hegemon and Hiereus are on seats South and North of the Altar,
facing East; the answer to the Grades of Philosophus in Netzach and
Practicus in Hod respectively, or to the will and the emotions. On low
pedestals beside them are the emblems allocated to each of the Chief
Officers—the Fan to the Hierophant, the Cup of Water to the Hiereus, the
Lamp to the Hegemon and the Vessel of Salt to Kerux. The Stolistes has the
lustral water and aspergillus of his Office and the Dadouchos the Thurible,
from which incense rises.
If the Temple has not been opened previously in any Grade of the Outer
Order, the ceremonial clothing of Officers takes place in the manner
prescribed by the Ritual of the Neophyte Grade, and the clearing follows as
usual. It is done by the Celebrant-in-Chief, as representing the higher
consecration of the Second Order.
It should be noted that as technically and sometimes actually the
Officers of the Outer Order are not all of the 5=6 Grade, so therefore in
this Ceremony, which cannot be witnessed by any below the Portal of the
Rosy Cross, they are not all of necessity those appointed at the last
Equinox and holding positions therefrom.
The Prayer at the East having been recited, if necessary, the Celebrant
turns to the West, but remains in place. The Stolistes comes up, following
the course of the sun, and hands him his Vessel for consecration, according
to the prescribed form of the Neophyte Grade–unless so consecrated
already. Thereafter the Celebrant turns to the East, having the Stolistes on
the left side of him. He takes the aspergillus and sprinkles water in the East.
Celebrant–Pure waters and holy waters; wells of the Waters of Life:
in the Name of the Living Waters.
He passes to the South, carrying the aspergillus and followed by the
Stolistes with his Vessel. He sprinkles thrice in the South.
Celebrant–Influx descending from Binah; Waters of Understanding:
in the Name of the Great Waters.
He performs the same Ceremony at the West.
Celebrant–Cool water and still water; fountain which never ceases:
in the Name of the Waters of Contemplation.
He performs the same Ceremony at the North.
Celebrant–Waters of Creation; Waters flowing back to their source;
in the Name of the Waters of Sanctification.
He reaches the East for the second time, lifts up the Vessel of Water,
which he takes from the Stolistes, turns westward and says:
Celebrant–Behold I have purified water.
He gives back Vessel and aspergillus. He remains in his place. The
Stolistes returns with the sun to his seat, while the Dadouchos rises and,
following the course of the sun, brings up his Vessel of Incense, which he
elevates before the Celebrant, who consecrates it according to the
prescribed form of the Neophyte Grade—unless so consecrated already.
The Celebrant turns to the East, having the Dadouchos in his left, from
whom he takes the Thurible and offers incense in the East.
Celebrant–Fire which comes down from above; Fire in the World
Supernal: in the Name of the Fire which enkindles.
The Dadouchos takes the Thurible and follows the Celebrant to the
South, where the same ceremony is performed.
Celebrant–Fire which rises upward; Fire of the soul’s aspiration: in
the Name of our Fire of longing.
He performs the same ceremony at the West.
Celebrant–Fire of the outward splendour; Fire of the Indwelling
Glory: in the Name of that Fire which is Shekinah.
He performs the same ceremony at the North.
Celebrant–Fire of purgation in Geburah; Holy Fire of Judgment: in
the Name of Perfect Fire.
 He again reaches the East, lifts up the Vessel of Incense, turns westward
and says:
Celebrant–Behold I have consecrated with fire.
He resumes his place on the Throne of the East. This is a momentary
pause.
Celebrant–Fraters et Sorores, of the Holy Order of the ••• •••, Brethren
of the Concealed Sanctuary, I say unto you that the Light is extended,
that the channels of its communication are free and fair and gracious.–
– Assist me, I pray you, to open the Secret Door which leads from the
Grade of Theoricus, by a Path of Temperance and Prudence, to the
Hidden Portal in Tiphereth, and the Sanctuary of the Second Order.
All rise.
Celebrant–Honourable, Frater Kerux, Lampbearer of the Outer
Order, Guardian of the Gate of the Wise, assure yourself that those
present have received the offices of mercy which are conferred upon
all who have opened the Gate of Samech, have traversed the Middle
Path.
The Kerux comes up with the sun to the East of the Altar and faces
West.
Kerux–Truly Honoured Fratres et Sorores, give me the Sign of the
Portal.
It is so done accordingly.
Kerux–This is the answering Sign. (He gives it.)
The Kerux, who carries his Wand only, turns to the Throne of the East.
Kerux–Master of the Portal, they have made their dwelling in
Jerusalem; they have passed from the Holy of Holies, through the
divided veil, into the Hidden Temple of the Heavenly School.
He returns to his place with the sun.
Celebrant–Honourable Frater Hegemon, what is your symbolical
situation in the precincts of the Portal?
Hegemon–In the South of the Temple, signifying the Sephira
Netzach, the element of fire and the consecration of the will of man. I
am in correspondence with the letter Yod.
Celebrant–Honourable Frater Hiereus, why are you placed in the
North?
Hiereus–My seat is in the glory of Hod, which is a reflection from
the light of our desire in Tephereth. I signify the element of water and
the consecration of the emotions of man. I am in correspondence with
the letter He.
Celebrant–Truly Honoured Hierophant, Expounder of the Lesser
Mysteries in the Order of the ••• •••, your station heretofore has been
ever on the Throne of the East: why are you located at the western
end of the Temple?
Hierophant–I await in the sphere of Foundation, in that holy sphere
Yesod, the opening of the Gate of Samech—that he whom I have
brought so far in our Mysteries may traverse the vertical Path, even to
the Portal of Tiphereth. I signify the element of air and the
consecration of the mind of man. I am in correspondence with the
letter Vau.
Celebrant–Honourable Frater Kerux, what is your station in the
Temple?
Kerux–Truly Honoured Master of the Portal, my place is in the
nethermost West; I stand in the sphere of Malkuth; I signify the
element of earth and the consecration of the body of man. The Stolistes
and Dadouchos are beside me, bearing their mystical elements as
symbols of the work of sanctity. Beyond Malkuth we have no part or
office in the task of preparing the Candidate. I am in correspondence
with the final letter He.
Celebrant–Yod, He, Vau, He; herein and herewith, I communicate to
you the Sacred Name which is the synthesis of our research in the
Order of the ••• •••. I have come forth from the Sanctuary that is within,
bearing the Rosy Cross on my breast. I stand before the Portal of the
Second Order as the witness and the messenger thereof. I am the form
which the door gives up. I convey the tidings of Tiphereth…Truly
Honoured Hierophant, give me the Secret Word which is imparted in
the Path of Samech to those who have entered therein.
Hierophant–**.
Celebrant–**.
Hierophant–**.
Celebrant–**.
Hierophant–The Word is ****, its meaning the Veil of the
Tabernacle.
Celebrant–It is the Veil of a Great Mystery, which is revealed to the
purified man. By the Secret Word and the Sacred Veil, I declare that
the Path is open and the Gate which leads thereto.
Celebrant– –.
Hegemon– –.
Hiereus– –.
Hierophant– –.
Celebrant– –.
All are seated.
Here ends the Solemn Ceremony of Opening the Temple in the
Portal of the Rosy Cross.
 THE FIRST POINT THE RITUAL OF THE 25TH PATH

The Opening of the Door of Samech and the Passage of the Path.
Celebrant–Fratres et Sorores, there is a door which opens from
Tiphereth and the Grace of the Spheres of Beauty is communicated to
the Sephiroth that are below. By the power to me entrusted as the
Messenger of the Second Order. I have opened that door. Health and
benediction, Fratres; light from the Rosy Cross; glory from the Sun of
Tephareth. I testify also that the door opens inward for the reception of
those who have been prepared in the outward ways, who carry the
grace of the heights in their inmost hearts, who have turned their wills
to God. Behold, I come as a Messenger, and my tidings are glad
tidings. The time of probation is over; the years of strife are ended;
and in all the parts and regions of his natural personality, the
dedication of our Honoured Frater Adveniat Regnum (vel alius) is
complete in the degrees thereof. I have received a dispensation from
the Merciful and Exempt Chiefs of the Second Order, seated on the
Thrones of Chesed, to open the Gate of Samech, that he may traverse
the 25th Path and receive the annunciation of his election at the
Portal of the Rosy Cross…. Honorable Frater Hegemon, you have my
authority to exercise your office of mediation for the last time in
respect of our beloved Frater Adveniat Regum (vel alius); seek him in
the precincts without; bring him within the Holy Temple; place him at
the western end, facing the Elemental Tables and looking towards the
Pillars of the Gate of Samech at the Extremity of the Sephira Yesod.
The Hegemon–I will show forth tidings of good; I will publish
salvation. The ends of the earth shall see it. I will go forth in the
brightness thereof, as a lamp that burneth.
He gives the Closing Sign and retires from the Temple. While he is
preparing the Philosophus:
Celebrant–Fratres et Sorores, may the vivifying rain of the Secret
Doctrine refresh us in the wastes of time. May the Shekinah, which is
an indwelling Glory, bring us with both hands and the Bread of Life.
May we pass over the holy hills of incense and sacred mountains of
myrrh. May the yoke of the Kingdom be upon us, even the Heavenly
Kingdom—the world to come, which is the world of the Holy One.
The Hedgemon gives the battery of the Portal in the following form—
—. The Sentinel opens the door. The Hegemon enters, leading the
Philosophus, who wears the Lamen of admission, but is not hoodwinked,
because the four parts of his personality have been consecrated and he is
meet to behold the light.
Hegemon–The Mysteries are a singing voice; let us enter the place
of song; let us hearken to the Daughter of the Voice.
 Celebrant–He shall enter in peace. The Secret Doctrine is the Tree
of Life for those who cultivate it. He shall enter the Kingdom of God.
The Law is the Tree of Life. He shall come forth with joy and be
welcomed with gladness. The Law is the Waters of Life.
The Hegemon leads the Philosophus to the western side of the Tablets.
Celebrant–Frater Adveniat Regnum (vel alius), I salute you by the
Mystic Title of Pharos Illuminans, conferred on you in the Grade of
Philosophus. May your presence be as a tower of light in the presence
of your peers. I have come from the secret places through a hidden
door, carrying a great dispensation for your advancement in a world
unknown. Give me the Symbol which you received in the 4=7 Grade.
Philosophus (who is prompted by the Hegemon)–Master of the Portal,
they gave me the Symbol of Phrath, which is the fourth river of Eden.
Celebrant–I testify that it is the Path of Samech, by which you are
called to ascend from the Order of the ••• ••• to the threshold of the
Second Order. It extends from the Grade of the Theoricus, wherein you
now stand, to the Holy Sephira Tiphereth. Return in your thoughts
therein, because of the Path which you must traverse. It is the Path of
a River of Light; the Temple is therefore in light; and your eyes are
open. If front of you are the four Tablets containing the Divine Names
which have been bound about your personality by the consecrations of
the Outer Order. In the midst of them there now lies the Tablet of
Union. It represents that which binds all the parts of the personality
together by a great act of dedication. I now bid you kneel down (the
Philosophus is assisted by the Hegemon); bow your head reverently; as a
token of humility and the turning of the will to God; repeat your
sacramental name; and say after me:
 THE OBLIGATION
All rise.
Celebrant–I Frater Adveniat Regnum (vel alius), most solemnly swear
that I will never communicate the secrets of this Path and of the Portal
of the Rosy Cross save only in the manner wherein and with the high
sanction whereby I her and now receive them. I undertake to maintain
the veils between the First and Second Orders. I invoke the four parts
of my consecrated personality, the body by which I manifested, the
mind which is the seat of consciousness, the emotions and desires
which uplift me, and the will which rules in all: may they bear witness
to this my pledge. Deal with me in the righteousness of my intention,
O just and righteous God. With all the powers of my being, I
consecrate and dedicate myself to Thy service in the Grade of the
Purified Man. Send down on me, I pray Thee, the light of the spiritual
consciousness, that I may be truly enlightened in Thee.
A pause.
Celebrant–Rise, Searcher of the Paths in the Portal of the Rosy
Cross.
The Hegemon assists the Philosophus and then retires to his seat.
Celebrant–There is a door which opens outward from each Sephira,
and on that door is written a Hebrew character. There is a door which
opens inward to each Sephira, and that door is not inscribed in our
system. They who traverse the paths have the right of entrance
thereby, if the paths which they follow are lawful. There are three
modes of communication upward with Tiphereth, but two of the doors
are sealed: they open only from within for the descent of influences.
The Hedgemon comes forward with the Lamp—as the sign of fire and
light and the sign of the will—raised to his forehead. He pauses at the
eastern side of the Tablets and places his Lamp on the Tablet of Union.
Celebrant–Take up the Lamp of the Hegemon, who has led you
through the Grades of your progress as a minister of mercy and a high
priest of redemption. Raise it to your own forehead, to signify the
lifting up of the will as an eternal sacrifice.
The Hegemon draws the Philosophus round the Table and places him
between the Pillars.
Celebrant—You stand now symbolically at the door of Samech,
which is the threshold of the 25th Path…. Honourable Frater Hegemon,
let the Philosophus cross the threshold, showing that the door is open.
The Hegemon draws the Philosophus through the Pillars and returns to
his seat.
Celebrant–You will now circumambulate the Temple once,
proceeding on your path alone, slowly and reverently. Follow the
course of the sun; pause as the voices of the Officers are raised in
succession to salute you; and at the end of your progress approach the
western side of the Altar.
The passage of the 25th Path begins in this manner, and as the
Philosophus reaches the Hiereus on the northern side:
Hiereus–The shadow of the Supernal Hypostases is on you; you
have dwelt beneath the wings of the Shekinah; you are Israel, who has
come out of exile, and the true Gates open to receive you.
AsthePhilosophusreachestheCelebrantontheeasternside:
Celebrant–Wells of doctrine–deep wells; wells of divine doctrine;
wells of love; enter into the wells of doctrine. The study of the
doctrine is the work among all works, the worship above all worships,
the prayer of all prayers.
As the Philosophus reaches the Hegemon in the South:
Hegemon–The path of spiritual consciousness is the path of the
study of the Secret Doctrine. But those who would study the Law must
keep it: the Law is understood only in the intercourse of holy union.
As the Philosophus reaches the Hierophant in the West:
Hierophant–Remember, O Pharos Illuminans, that Gate which is the
synthesis of all gates, the Grade which is a summary of all Grades; for
by such Grade and Gate does man enter into the knowledge of the
Holy One.
As the Philosophus still pauses, the Kerux rises, with his Officers,
behind the Hierophant.
Kerux—With all the voices of earth and in all its silence, behold, I
testify concerning you. Remember that the Divine Word is an eternal
holocaust.
The Philosophus passes by the North and so reaches the Altar. The
Hedgemon comes forward and receives the Lamp from his hands, which he
places on his pedestal and resumes his seat. The Celebrant descends from
his Throne and goes to the Altar, where he stands at the eastern side,
facing the Philosophus on the West.
Celebrant–Through whatever Grades of our Order the Postulant
may pass in this life, they are all differently the stages of his ascent to
the height, or otherwise of his return to the centre. The Diagram of
the Paths and the Sephiroth, which lies before you on the Altar, depicts
these stages; but it is also a delineation of the path of descent into
manifestation, when the soul had come forth from God.
We are concerned with it, however, in the former aspect, and you
will see that the Sephirotic scheme has three chief divisions,
corresponding to the Orders in our Fraternity. With the First of them
you are already familiar and with the sequence of Grades therein. You
stand on the threshold of the Second, corresponding to Tiphereth,
Geburah and Chesad, the 5=6 Grade of Adeptus Minor, the 6=5 Grade,
or that of Adeptis Major, and the Exalted Grade of 7=4, being that of
the Adeptus Exemptus. Above these spheres there is the Supernal Triad,
which involves the conception of a Third Order, subsisting in
uttermost concealment—like the Sephiroth to which it is referred. In
symbolical advancement through the Grades and Degrees of our
Fraternity, there is no point of entrance thereto or path of
communication therewith, except in the Great Mystery of Daath. The
threefold division which I have mentioned offers a complete analogy
with the four worlds of Kabalism. For in Malkuth is the world of
Assiah, to the life of the body corresponds. In Yetzirah are Netzach,
Hod and Yesod, being the inward parts of the natural man—his will,
emotions and mind. Assiah and Yetzirah are dedicated in the , which
symbolises the conquest of the Edomite Kings. Therefore it is the
Kingdom of Israel, the reign of the spirit and of holy souls in Briah.
Beyond these things there is a world of Atziluth.
The Kerux lead the Philosophus to the East.
Celebrant–The Portals which are before you represent all possible
modes of egress to the several paths which connect the Grades and
Sephiroth in the Order of the ••• ••• with the Sephiroth and the Grades
which are beyond. In the North is the Gate of Mem, leading from Hod
to Geburah, and to this Path is attributed the 12 Key of the Tarot, that
Hanged Man which suggests in strange symbolism the presence of
some great mystery. It is one of the vertical Paths, and it is closed for
ever to the Practicus. In the South is the Gate of Kaph, leading from
Netzach to Chesed by another vertical Path, to which is attributed the
13th Key of the Tarot, or that of the Wheel of Fortune. There is no
ascent to the heights through this Gate, either in the Outer or Inner
Order. There remain for your consideration the 24th, 25th and 26th
Paths by which Tiphereth is approached from Netzach, Yesod and Hod,
or the Grade of Adeptus Minor from the Grades which are below. The
threshold of this exalted sphere is reached by the vertical Path of
Samech, which you have just traversed symbolically. The gate by
which it was entered is shown here in the East for purposes of
convenience, in comparison with the other Gates and Paths.
Remember, it was by a vertical Path that you passed from the Sephira
Malkuth at the beginning of your journey upwards; it is by the
corresponding vertical Path that you will now enter the Second Order.
The Path of Tau is the only vertical Path in the Grades of the ••• •••, and
it symbolises the making of a good beginning. The pure intention
attributed to the Neophyte has set him free for the moment from the
coiling and uncoiling of the Serpent; though herein also at need are
paths of progress. At this entrance or vestibule of the Second Order,
you mark a definite and important further stage in your progress, and
I commend to you the saving sense of another and a new beginning.
See that it is good and true within you, as it is true and holy without,
in the world of symbols. So shall you be prepared to follow henceforth
the high counsel of the purified life.
The Celebrant draws the Philosophus a little nearer the East.
Celebrant–I must now direct your consideration to the Tarot
symbols which stand about the threshold of Adeptship as guardians of
the three Paths, communicating with the Grade of Tiphereth. By the
hypothesis of the Paths and the Tree, it is possible to proceed from the
4=7 Grade of Netzach to that of 7=4 in Chesad, as it is also from the
3=8 of Hod to the 6=5 of Geburah; but these modes of progress are
forbidden by the laws of the hierarchy. For this reason the Tarot Keys
attributed to the Paths of Kaph and Mem have no place in the Temple.
There remain, however, the 24th, 25th and 26th Paths. But the
Philosophus cannot enter the Sephira Tiphereth by the Path of Nun,
because the Key of Death intervenes.
The Celebrant shows the 13th Tarot Key.
Celebrant–The first meaning lies with utter plainness on the surface
of the card, and it does not concern us here. It reminds us, however, of
the great truth which is commemorated and symbolised in the
Mysteries of all ages and countries— that we must pass ultimately
through death to life in the mystical sense. But the time is not yet, nor
is the place of the experience here. The 24th Path of the Sepher
Yetzirah is called the Imaginative Intelligence, and it is said to be the
ground of similitude in the likeness of beings and of things. The
explanation is that the deep things of spiritual life are in
correspondence with life manifested in the material world. Similar
bonds of comparison subsist between physical and mystical death;
both are a veil, and the curtains in both cases are parted from within,
to show that there is life behind. It is unlawful to enter it in either
instance by the force of your own act and will. The sealing of the Gate
of Nun therefore signifies that we must not forestall the experience of
mystical death, and the reason is that Tiphereth is not the place of
resurrection. We must also remember that there is the spiritual death
of sin, and this has analogies with an old version of the 13th Tarot
Key, in which the skeleton reaps no longer in a grass meadow, but
amidst the shadowy flames of Tophet. It is the harvest of the second
death.
The Celebrant replaces the card and then hands to the Philosophus the
15th Tarot Key.
Celebrant–To enter Tiphereth through the left hand or 26th Path is
also impossible, as shown by the intervention of the 15th Tarot Key,
which is that of Diabolus or Satan, attributed to the Path. In one of its
aspects, this is also literally and ritually the symbol of the second
death, and to confront it by a forced entrance would be to attempt to
attain spiritual life by going down to hell, and by the worship of Satan
in the place of God. It would be also as if one should seek to work evil
by good, to enthrone the spirit of denial, and to open the abyss that
heaven might be swallowed thereby. The 24th Path of the Sepher
Yetzirah is called the Renewing Intelligence, and all renovation in the
world is said to be operated therewith. We come in this manner to
recognise another aspect of the symbol, as a counterpoise to the
previous memorials. Satan is also God’s emissary; he is life
unregenerated, Nature on the lower side, which is red in tooth and
claw. He answers to the circle of necessity, blind force, and the
bondage represented by the chained figures shown beneath his Altar
in the drawing. Remember, O Frater, that you are following the path
of liberation, but that liberation is according to law. It is for this
reason that there is a seal upon the Gate of Ayin, and that seal is not
broken. If you begin by keeping the Law, you will end by
understanding it. There is much more that might be said to you
concerning the forbidden paths to the Portal, but it is part of the
knowledge that you will receive in the more inward places of the
Second Order.
The Celebrant restores the card to its place and then hands to the
Philosophus the 14th Tarot Key.
Celebrant–And now as to the via media, that Path of Samech which
you have traversed, and wherein the Key of Temperance, the 14th
Tarot Key, is discovered for your encouragement and support. It is the
way of combination and equilibrium, of providence in desirable
change, as for example, in the transit from the material that is without
to the spiritual that is within. It is also the principle of sacramental
life, the ascent of human nature that the Divine may come down
therein. As here depicted, the Key of Temperance is really a synthesis
of Tiphereth and of the Path which leads thereto. That Path in the
Sepher Yetzirah is called the Intelligence of Temptation or of Trial,
because it is the test of merit which God applies to those whom He
calls to His service. The sacred name of Tiphereth is bound upon the
breast of the figure before you; the star of the Hexagram is beneath it.
The splendour of her five-pointed crown is drawn from the five upper
Sephiroth that are below. She is the symbol of the purified life in
spiritual consciousness, and he that has attained thereto shall draw,
my brother, all the parts of his personality into the redemption of the
higher nature. This is illustrated by Zoharic tradition, which says that
the letter Samech receives increase from Binah, so that it may raise up
the fallen Sephiroth, including Malkuth.
The Hegemon comes up to the Philosophus. The Celebrant returns to his
Throne, and, standing thereat, continues:
Celebrant–Fratres et Sorores, it is within ourselves, and so only, that
the Sephiroth which fell in us are in us also raised; and seeing that in
the progress of our mystery we leave Malkuth to abide for a season in
Tiphereth, it is indubitable that we take the lower Sephiroth into
exaltation. And so all things shall be one, for the immemorial miracle
of the one great work of the soul. Unto which I pray that we who have
been of old elected, seeing that we are also chosen, may be dedicated
now and henceforward, world without end.
The Celebrant resumes his seat.
Celebrant—Honourable Frater Hegemon, you have my command to
lead our beloved Frater to the courts of the Temple. He has traversed
the Path of Samech, and the secrets appertaining to the Portal will be
communicated on his return.
The Philosophus is led out accordingly, and is left in the vestibule. The
Hegemon re-enters the Temple.
Here ends the First Point.
 THE SECOND POINT THE PORTAL OF TIPHERETH

On returning to the Temple, the Hegemon proceeds to his seat, and,

standing thereat, facing East, he say:
Hegemon–Lord, now lettest Thou Thy servants depart in peace, for
our eyes have seen Thy salvation in the union of Tiphereth and
Malkuth.
Celebrant–To the glory of Thine elect, world without end; in the
light which is perfect love; and this is the love of perfection.
The Officers of the Outer Order disrobe and put away their vestments.
Their seats are removed, and they mingle with the ordinary members. The
pedestal is taken from before the Throne of the East. The Pillars are set on
each side of the Throne. The Lamp of the Hegemon now burns on the
Tablet of Union. The Philosophus is led in by the Hegemon, who wears the
crossed Ribbons of the Outer and Inner Orders, but no other insignia. The
Philosophus is seated in the West before the Tablets, facing the Throne of
the East.
Celebrant–There is a door in Tiphereth which shall open for you, my
brother; the emblazonment of visible letters does not appear thereon,
yet it is full of spiritual inscriptions. My Throne is between the Pillars
thereof, and I symbolise the opening of the Gate. In this sense I am the
Gate and Way of your advancement. May it be unto you the Door of
Conversion, the Portal and Path of Heaven. Through a period of
probation and of patience, of reflection in the heart upon the Paths so
far travelled, O Frater Pharos Illuminans, you have reached this point in
your journey, and here is the dividing of the veil. You stand now
before the Portal of the Adepts, and you have entered it by that
middle way which, as you were told in the 4=7 Grade, is the path of
return into unity. It was said to you in that Grade: the rending of the
darkness is at hand. You took up your cross as directed and went in
search of the light. It is in this manner that you came to the Gate of
Samech, and there–speaking symbolically–you have laid down the
cross for the moment, receiving, in the Lamen which you wear,
another title of admission; it shall be unto you a Sign of the Rending, a
sign that the Wings of the Morning are uplifted in the Orient of Life.
You will observe that in this Lamen the Four Living Creatures of
Ezekiel are grouped together in consonance with the inward meaning
of your progress through the Grades of the ••• •••. Leo at the summit
signifies the Grade of Philosophus and the purification of your natural
will. The Bull at the lowermost point represents Malkuth and the
consecration of your earthly body. The Man corresponds to Yesod, the
Grade of Theoricus and the purification of your material mind. The
Eagle has reference to Hod, to the 3=8 of Practicus, and to the human
emotions and desires which are hallowed therein. The white ribbon
from which the Lamen depends signified the consecration of your
entire personality. You enter, therefore, also in virtue of purity. The
Four Living Creatures correspond in Zoharic tradition to the Angels of
the four quarters and to the Divine Names emblazoned thereon. We
learn also that the four elements, of which man is symbolically made–
which were gathered by the Elohim from the four quarters of heaven,
and correspond to the parts of our personality–are ruled in obedience
to those who obey the Law, or in other words that man is detached by
sanctity from the bondage of the elements. In conclusion as to this
matter, the Lamen which you wear offers certain analogies with that of
the Hiereus in the Grades of the ••• •••. That is also a Sign of the rending,
the Sacred Triad of Light formulated in the void of the darkness. It is
further a synthesis of the Paths which stand about the Portal of the
Adepts. I have said that you have laid down the cross at the threshold
of the Gate of Samech, but this is a for a period only; it is again to be
taken up, and it is now shown to you in the East, reposing on the
breast of the Messenger who has come to you from the Grades beyond.
I am sealed with the Rosy Cross, and you should know that the Rose
in its highest understanding is the Divine principle operating in
humanity and in you, so that sins which are scarlet may become
whiter than snow and that the whiteness of your purified life may be
incarnadined by Divine Fire. How is that Fire communicated? It is by
the operation of the Secret Doctrine, the students of which are
compared in our tradition to roses, in which sense the Rose is the
Israel of God. More generally, the Rose is also the Elect and the thorns
are that world of humanity which is without the Sanctuary of the
chosen ones. The five petals correspond to the five virtues which lead
to perfection; these virtues are mystic paths; and they are five manner
of wounding by which the Adept is crucified to himself and to the
world for the manifestation of the Divine within him. The Rose is also
a chalice, and it Mystery, the Mystery of the Ruby Rose, is that of the
Chalice of Salvation. It is lastly the Cup of Benedictions; and these
modes of interpretation, with many others, their seeming divergence
notwithstanding, are one at the root, as a rose with many blossoms
springing from a single stem.
The Cross which I bear has analogies with the Lamen of a
Hierophant, which–even as the Rosy Cross–summarises at a very high
point the Secret Doctrine of the Second Birth and establishes its
analogy with birth in the natural order. It is consciousness opening
into the Divine. Except in a secondary sense and in lower degrees, the
Rose does not symbolise the material desires immolated on the cross
of suffering; it is a symbol of the Beautific Vision which only unfolds
on the cross, though it is formulated in the Outer Order from very far
away. Those who attain this vision, thereby and thereon, bow their
heads and say: It is finished…. But this is the withdrawn state in
which consciousness enters the Absolute.
You should understand further that the Vision, as the Banner of the
East exhibits, is formulated on the background of purity. It is the
simplicity and singleness and detachment and continence concerning
which it may be said that he who is sealed therewith shall be opened
to Divine things in the universe, even as the Lamb slain from the
foundation of the world opened the Book of Life.
Love and understanding are the motive, the secret and the
harmony of that world.
We have spoken to you of many hallowings, and I invite you more
especially at this stage to remember the turning of the will, which is
the deeper meaning of its consecration in the Grade of Philosophus.
This is the sense in which the Sons and Daughters of the Doctrine,
who have become familiar by experience with the Mysteries of the
Way, the Truth and the Life, are declared to be little children—that is
to say, at the beginning of their initiation. They have graduated in
conformity, in the union of the human with the Divine will, which is
the earnest of the ineffable union. It is the condition of the opening of
the eyes, so that the eyes see and the heart realises the Eternal Object
of research.
What was it that dawned upon the soul in the Neophyte Grade? The
blind sense of want, a great desire, the sense of want, a longing for
reality, the consciousness of darkness, and the first suggestion of
twilight before morning. The path of search became a path of
dedication, and that dedication has brought you to the threshold of
higher light, where, in place of the desire of the spirit, you should
enter into some realisation of the consciousness thereof.
As a Lord of the Paths, you have traversed the Path of Temperance.
Take up the Lamp which reposes now in the centre of the Tablet of
Union. (This is done by the Philosophus.) Raise it again to your
forehead. (This should be done by the Philosophus, following the course of
the sun and without the help of a guide.) Place the Lamp upon the Altar.
Retire into your inward self, and so depose your dedicated human will
on the Supernal Altar of Burnt Offerings before the Divine Will.
The Celebrant rises with uplifted arms.
Celebrant–O Frater Pharos Illuminans, The Lord Himself enlighten
thee. This is thine offering. The Lord thy God accept thee. This is
conformity.
The Celebrant resumes his seat.
Celebrant–It is by such sacrifice that those who are called to the
knowledge on this earth of the Life of life become elect thereto; those
who are chosen become heirs at law, and the heirs enter into their
heritage. You have now made your offering on the threshold of the
Inner Temple. This is the Court of its Tabernacle. The years of strife
are ended. I have prayed for peace in all your habitations; the price is
paid. May the peace that is signed in heaven be declared also on
earth. The time of probation is over. I have come through a gate of
peace; behold, I have come quickly, lest your steps should err in the
paths. Come hither. The door is behind me. I have opened the ways
thereto; you shall enter and go in.
The Celebrant by a gesture causes the Philosophus to approach his
Throne in the East.
Celebrant–May you enter into the practice of the presence of God,
by which you will attain the consciousness of God in the spirit, of God
Who is within. Let your heart be filled with holy expectation, and you
shall hear in a high symbolism the Divine Voice speaking in the
universe and the Christ spirit giving testimony concerning itself and
concerning the path of your attainment.
The Celebrant rises and still standing on the dais of his Throne.
Celebrant–By the power in me vested as the Master of the Portal, I
declare that the veil is parted and I give you the Sign of its Rending.
Stretch forth your hands in front of you, with the palms outward, as in
the act of dividing a veil or setting curtains aside.
The Celebrant communicates the Sign.
Celebrant–This is the answering Sign. Let your hands be raised
higher and separated widely thus, with the palms turned inward. Then
bring the hands together, as in the act of drawing up curtains and
closing them.
The Celebrant communicates the Closing Sign.
Celebrant–These are the Pass-Signs from the First to the Second
Order, and the Secret Word is * *,* *,* *,* *–that is to say, * * * *,
meaning the Veil of the Tabernacle. It is exchanged by the separate
letters. Follow me therefore, thus:
Celebrant–* *.
Philosophus (who is prompted by the Celebrant)–* *.
Celebrant–* *.
Philosophus (who is prompted)–* *.
Celebrant–I invest you with the Ribbon of the Second Order, which
is white bordered with gold; the symbols of the 5=6 Grade are
emblazoned thereon, with the numbers of the 24th, 25th and 26th
Paths, by which Tiphereth is approached from three of the Sephiroth
that are beneath it. The Ribbon is worn over the left shoulder opposite
to that of the Order of the ••• •••. It is worn crosswise therewith in the
Outer Temple; it shows that you have opened the Gate of Samech and
have been admitted to the Portal of the Adepts.
The Celebrant takes the hand of the Philosophus and draws him round
so that he faces to the West.
Celebrant–To all who have entered that Portal; to the Fratres et
Sorores in all Grades of Adeptship, I proclaim that the Honoured
Frater Adveniat Regnum (vel alius) is a Lord of the 24th, 25th and 26th
Paths and that he stands on the threshold of Tiphereth.
The Celebrant resumes his seat.
Celebrant–You will now take your place among the Brethren of the
Second Order in the East of the Temple.
The Philosophus is directed accordingly, and when he is seated:
Celebrant–Fratres et Sorores, when the Veil of the Tabernacle is
parted by reverend and holy hands moving from within, the Holy
Voice says unto each in this Order: Come in peace. The offices of our
Temple are therefore offices of mercy, reflected from the Supreme
Crown. Kether is the world of mercy, the place where there is neither
sorrow nor wrath, neither separateness, but glory and splendour,
strength and joy. It is also supernal loving-kindness, which is
communicated to Chokmah, and Chokmah is the beginning and the
end, the door by which there is entrance to the King of Heaven. It is
good pleasure and benevolence, and in the Sephira Chesed it passes
into manifested love. But by Chesed the world was made and all the
Sephiroth beneath are saturated with benignity therefrom. The Four
Worlds of Kabalism are therefore worlds of love, and the Grades of the
Second Order, which correspond in our symbolism with the world of
Briah, are the palaces thereof: holiness, love, the works by which we
are judged, the good will that consecrates works, the Divine intention
which is their substance, the repose that remains for all who have
turned to God in their hearts, the purity which is the quintessence of
moral life, and God as all in all. But this is perfection. Hereof is the
prospect before you, O Frater Adveniat Regnum. You are in search of
the secret, that Stone of the Wise which we pray to attain in this
Temple, the Stone which transmutes those whom it does not break.
That White Stone, the true Medicine thereof and the Divine Tincture
are in our inward nature. Was it not said to you of old that God is
within? When the Seven Gifts of the Divine Spirit are declared in the
consciousness–then is the secret found. This is the Doctrine of Light,
and where is that Light, my Brother? Our tradition tells us that it is in
the holy angles of the Cross, and this is an allegory of our lower
nature, that work to which you are called henceforth. Innocent of
hands and clean of heart, you will go up the Mountain of the Lord by
the following of that Path. Remember the Temple on its summit and
the aspiration of the Sons and Daughters of Desire which beat about
its Golden Gates. This is the last message which I give from the
Throne of the Portal: it takes us where we should always be in spirit–
to the Throne of God. But, Fratres et Sorores, and all ye chosen hearts–
this is Atziluth.
Here ends the Ceremony of Admission to the Portal of the Rosy Cross.
 THE HIGH OFFICE OF CLOSING THE HOLY PORTAL
Celebrant—Fratres et Sorores, assist me to close the
Holy Temple according to the Ritual of the 25th Path and in
the Grade appertaining to the Portal of the Rosy Cross.
All rise.
He descends from his Throne and faces East with arms extended in the
opening Sign of the Grade.
Celebrant–I have entered, O Merciful Father, behind the Veil of the
Tabernacle. I have seen the glorious Sun of Tiphereth. But I know that
there is another splendour, another light, another and more glorious
Sun. O after all the radiance of the natural world, after the golden
dawn and the noonday splendour, give us Thine own light, the true
illumination that is within, even the Sun of Thy truth, the
inexpressible splendour of Thy Presence, and the glory of Thy perfect
Union.
The Celebrant returns to his Throne and remains standing.
Celebrant–Fratres et Sorores, I declare that the Word is * * * * and
that its meaning is the Veil of the Tabernacle.
He gives the Closing Sign.
Celebrant–In and by that Word, and in accordance with the Mystic
Sign, I close this Holy Temple.
He gives the Battery of the Grade.
Here ends the Ritual of the Portal of the Rosy Cross.
 APPENDIX III
INNER ORDER STUDY CURRICULM OF
THE GOLDEN DAWN

ZELATOR ADEPTUS MINOR – DOCUMENTS RECEIVED

Stage One
1. Admission Ceremony, after which receive Ritual A (General
Instructions). Adeptus Minor Ritual is to be studied thoroughly,
especially the clauses of the Obligation.
2. Receive Ritual of the Pentagram and commit to memory.
3. Receive Ritual of the Hexagram and commit to memory.
4. Receive Ritual U, the Microcosm, to be attentively studied, though
not learned by heart.
5. Receive Ritual Z1 and Z3.
6. Receive Ritual D and make Lotus Wand, to be consecrated after
approval of Chief in Charge.
7. Receive Ritual E and F, and make Rose Cross, and consecrate it
after approval as before.
8. Receive Ritual G and consecrate the 5 Implements as before.
9. Receive Ritual K, and the Consecration Ceremony, and M, the
Hermes Vision and the Lineal Figures; also W Hodos Chamelionis.
10. Receive and study Flying Rolls 1-10 inclusive, at any period
during the First Stage.
(The Adept must pass Examination marked A and B at the end of the
First Stage, thus becoming a Zelator Adeptus Minor).
Stage Two
11. Receive and study Flying Rolls 11, 12, 14, 20, 21, 28, 29, and may
now pass C, G, and E examinations.
Stage Three
12. Receive and study Rituals N, O, P, Q, R. Must now pass G, C, D
and E examinations. (Tarot Study)
Stage Four
13. Receive and study rituals H, S, T, X, Y. Must now pass F
examination.
Stage Five
14. Receive and study Z2 Rituals, and practice Consecration and
Invocation. Practical success in Ceremony of Z2 is required.

ZELATOR ADEPTUS MINOR- EXAMINATION PROCEDURES

A. PRELIMINARY (Written and Vocal)
1. Be familiar with all clauses of the Obligation, Minutum Mundum
Diagrams, Names, Letters, Colours and Tarot associations to Sephiroth
and Paths.
2. Draw sigil from Rose Cross for any given name.
3. Supreme Ritual of Pentagram, allotment of Elements, Names and
Forces; mode of drawing any or all. Note: Effect must be shown as
well as verbal accuracy.

B. ELEMENTARY (Written and Vocal)

4. The Magical Implements: their construction, constitution,
symbolism and rules for use. The dangers of imperfect constructions
and ignorant use of. Ceremonies of Consecration: Formulae of
Invocation.

C. PSYCHIC (Written and Vocal)

5. Describe results of impressions of supplied Symbols of Tattwas.

D. DIVINATION (Written)
6. A Divination question (to be supplied by Chief) divined through
Astrology, Geomancy and Tarot. Note: On each occasion the same
question will be asked but will be worded differently.

E. MAGIC
7. Talismans and Flashing Tablets: their formulation and consecration.
8. Formation of Angelic and Telesmatic Figures from Letters of Name
supplied. Use of Figures when ascending to the Planes. Mode of
vibration Divine Names using ADONAI HA ARETZ until radiance of
aura is established.
9. Perform Ceremony of Invocation or Banishing of the forces of any
given Sign, Planet or Element.
10. Make and consecrate a talisman for a given purpose. Make and
charge three Flashing Tablets, viz: for an Element, Planet and Sign.
Draw and colour Angelic figures or Elemental figures appropriate to
these may be required.
F. ELEMENTAL ENOCHIAN TABLETS
11. Study all associations to each square in a complete lesser angle
until one can tell at a glance what these associations are from any
angle of any board.
12. Draw and color Sphinx of any Serviant Square as required.

G. SYMBOLICAL (Written and Vocal)

13. Explain all allusions to any paragraph and symbolism of any Robe,
Lamen, Wand or Action of the Neophyte Ritual, including Coptic
Alphabet and Secret Words.
14. Perform the Z2 Ritual or Evocation and Consecration before
Examiner.

Preliminary Notes: General Orders H

Each Th.A.M. shall make, adapt, or consecrate by himself the Ring
and Disk of a Theoricus for use in Divination and Consultation. The
same Ring, or similar, is to be worn as a badge of his Grade,
suspended from a ribbon of one, or of all four colours of Malkuth.
He or she shall carefully study and practice the following subjects,
in which a rigid examination will have to be passed before the Grade
of Practicus Adeptus Minor can be obtained.
1. A careful study of the symbolism contained in the Zelator Ritual of
the First Order, so as to be able to explain any part thereof. A lecture
on this subject will be available.
2. A development of the Sense of Clairaudience in the Spirit Vision.
3. The knowledge of the Ritual of the 12 gates in Skrying and
Travelling in the Spirit Vision, answering to the diagram of the Table
of Shewbread.
4. The method of Bringing the Divine White Brilliance into Action by a
certain Ritual of Ascent and Descent.
5. Careful and elaborate study and analysis and the four squares above
the Calvary Crosses in each Less Angle of the Four Enochian Tablets,
and their influence when combined with the Serviant Squares of each
Lesser Angle.
6. Development of the employment and uses of Telemata and
Symbols.
7. Of the combination of diverse forces so as to reconcile their action
in the same symbol of Telesma.
8. The Egyptian Art of the Formation of a combined series of images
of Gods or Forces, so as to have the effect of continuous Prayer or
Invocation for the Power desired.
9. The knowledge of ShDIALchi or the Art of taking, in any working,
the godform which would govern the same, by means of identification
with a Telesmatic figure.
10. The True system of Astrological Divination.
11. Of the Correspondence existing between each of the 16 figures of
Geomancy, and each of the Lesser Angles of the Enochian Tablets
treated as a whole.
12. Tarot Divination translated into Magical Action.
13. The Knowledge of the Secret Ritual of the symbolism of the order
of the Days of the Week of Creation, answering to the Diagram of the
Seven-Branched Candlestick.
14. The thorough elementary knowledge of the Formulas of the
Awakening of the Abodes, by means of the Play or Raying of the
Checkers of the Lesser Angles of the Enochian Tablets.
15. The opening of the knowledge of the Masculine and Feminine
Potencies necessary unto the manifestation of all things symbolised in
the Diagram of the Flaming Sword between METATRON and
SANDALPHON.
Author’s Note: Though the wording of the Theoricus Adeptus Minor
Curriculum varies slightly from other published copies, in essence it is
much the same. This Grade was never implemented at Whare Ra,
though Felkin had copies of both the Th.A.M. Grade structure outlines.
 APPENDIX IV
“THE ORDER OF THE ROUND TABLE”
by Jack Taylor
(known also as “The Order of the Cross and Sword”)

The roots of this Order go far back into antiquity long before
Christianity which came to Britain in A.D. 36, when a company of
twelve led by St. Joseph of Arimathea arrived to establish the first
Christian Church and community in Britain. It was founded long
before the life time of King Arthur, who, when in his turn had become
Grandmaster, brought the Order out from under the veil of secrecy it
had previously been functioning under and established it as a
powerful force for righteousness in the public and outer world.
Historians agree that this re-establishment of the Order of the
Round Table took place in 462 A.D.
The main object of the Round Table Fellowship under the
Grandmastership of King Arthur was to bring as much of the Christian
Ideals as the people could assimilate into the public life and activities
of his time. The laws of true chivalry were laid down and they became
the foundation of all that is best in European Civilization.
Following the death of King Arthur there were times when the
Order flourished exceedingly. In the Crusades of 1250 A.D. between
five and six hundred knights went to Palestine. Near Accra all but a
certain Sir Hugo were killed.
The Order was reconstituted by Sir Hugo after his eventual return
from the Crusades whereat so many knights were slain.
Following on from this there were times when the Order dwindled
down to only one representative, and this happened when the 37th
Grandmaster, Neville Meakin (Tudor) was an infant. The Reverend
Meakin adopted the boy and brought him up as his own son. It was
not until young Neville came of age at that same time handed him the
family papers and gave him instruction in regard to the Order. Neville
was so attached to his foster father that he preferred to retain the
name Meakin. Neville Meakin received his Grandmastership by
descendency from the original Sir Mordred who was said to have been
a cousin of King Arthur.
Neville was introduced to Doctor and Mrs. Felkin by a mutual
friend in 1909. He had taken a double first at Oxford University but
was then suffering from tuberculosis from which he never fully
recovered. When Dr. and Mrs. Felkin first met him Neville had come
to the conclusion that marriage was not for him. Their friendship had
developed rapidly and it was inevitable that Dr. Felkin should have
been his first choice in extending the Order. He invested the Doctor
with the various degrees of the Order up to that of “Mage” and
eventually appointed Dr. Felkin as his successor to the
Grandmastership of the Order.
There were living in 1910 three members of the Tudor Family all
being “Knights of the King’s household” (Neville had been knighted in
1897 and Plantaganet–an American son–in 1908), constituting a
quorum which made it possible to reorganise the Order and set it
upon a wider footing. Neville died in the arms of Dr. Felkin in
October, 1912.
Dr. Felkin F.R.C.S. (Edin.) was a distinguished physician, scientist
and explorer. He was a member of the Royal Geographical Society, the
Anthropological Society, the Ethnographical Society, as well as of
corresponding societies on the Continent. He was also a Mason of the
33rd degree, a Knight Templar, a leading member of the Anti-Slavery
Society and on the Medical Staff of London National Guard. He was
definitely a Christian man.
There was a prophecy in the Order that the Order would at some
time be taken across the seas to certain islands where it would again
flourish.
In 1912 Dr. Felkin, the 41st Grandmaster of the Order, justified the
first part of this prophecy and brought to New Zealand the symbols
and teachings of the Order in preparation for the foundation of the
Order in New Zealand. The Doctor believed that the Order should be
kept very much alive at all costs and gave his very life to this end.
Mr. Reginald Gardiner and his wife had established their home in
Havelock North and were soon joined by a stranger who knocked at
their door. The stranger was duly welcomed and these three people
thereafter began naturally to work in a harmony of action the ultimate
purpose of which they sensed rather than could define. These
“beginnings” were the Arts and Crafts Association in 1908. They had a
feeling that they were working in expectation of something that they
felt but could not define. They called their magazine the “Forerunner.”
A Church of England mission visited Hawke’s Bay. The missioner
was a man of deep spiritual understanding and saw in the work of
these “forerunners” the preparation for a greater purpose. He stated to
the effect “You have done well. Now I will send you from England the
people who will raise the house upon the foundations you have laid.”
Following the mission, in 1912, Dr. Felkin and his wife and
daughter arrived in Havelock North and placed his proposals before
the little band of Forerunners. He told them that they had been laying
the foundations of a spiritual work of immeasurable consequence, and
that with their consent he would establish two secret schools:–A
school of Christian spiritual wisdom, and a school of Christian
Chivalry–the Order of the Table Round.
The Order of the Table Round began in New Zealand as a small
group at first, but others were attracted who believed in the ideals of
Christian Chivalry and who set to work to try to practice them and to
spread them through the National Life.
Early in 1914 Andrew Hamilton Russell, consequent upon the
death of Dr. Felkin, was elected and installed as the second
Grandmaster of the O.T.R. in New Zealand but following the outbreak
of World War I in August of that year and his departure from New
Zealand on Active Service, and in anticipation of a lengthy absence
abroad, he resigned the office and Mr. Reginald Gardiner was installed
as Grandmaster in his place.
The above notes have been culled from “A History of the Order of
the Table Round,” written in 1962, a copy whereof, together with two
leaflets, one “The Spirit of Chivalry,” giving the prayer issued by the
“Society of men who are working to restore the spirit of Christian
chivalry in our Nation” and the Litany which are copied below, and
the other “The Chivalric Society, What it is and what it does,” have
been kindly made available to this writer, for his perusal and use in
this work, by a Senior member of long standing in the O.T.R. To him I
express my sincere thanks for this courtesy.
The extracts from the latter leaflet follow:
“It is not widely known because for hundreds of years it has
chosen to work under an obligation of silence. This requires its
members to try to express the Chivalric ideal in deeds rather than in
words.
The Chivalric ideal is aptly summed up in the form of obligation
which its members used to take—I pledge my word to use such
strength of mind and body as the Most High bestows upon me, for the
helping of the weak, who do in any wise need help for the righting of
the wrong in every way.”
“So, at the Physical level some members work in other Service
Organisations and in other ways. At the Mental and Spiritual levels, by
giving such counsel and comfort as they can IF ASKED; and by
praying for the sick or those in need, or for various causes where such
help has been solicited.
“Finally we ask you to respect our desire to remain anonymous and
to work in silence, by not discussing the Order or its members with
others, unless you think it might help another to told about it.”

THE PRAYER
“We pray, O Lord, that Thou wilt so reveal Thyself to
us, that through us, men may be drawn to the love of
Thee.
That Thou wilt give us the gifts of Galilee, the gifts of
gaiety and freedom and simplicity to make our tired
world grow young again, That Thou wilt pour Thy spirit
more and more into the life of men; giving us clean
laughter and good sportsmanship, kindness, generosity
and gentleness, honour, courtesy, and self-control.
That Thou wilt reveal Thyself in fellowship; that a
world, which rests on competition, may learn from Thee
the nature of the Father, and by the power of Thy Spirit
live in love according to His will,
That Thou wilt inspire science, art, and letters, to be
the expression of God through human skill,
That Thou wilt consecrate the aspirations of the
young and the rebellious; and strengthen the prophets
that they may be forerunners of Thy kingdom,
That Thou wilt give such power to Thy Church that
she may have life and life more abundantly, with
courage to go forward daringly, trusting in Thy
leadership, and unfettered by the past.
Amen.”
 New Falcon Publications
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