Michael Wynn's Occult Reference Library
HARPOCRATES

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nse "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of e

lled the sign of horus. it is also called the sign of the enterer. most adepts in the order use it as part of their daily ritual work, either at the completion of the l.b.r.p. or after each pentagram is drawn while vibrating the divine name. sign of silence the sign of the enterer of the threshold is always answered, or followed, by the sign of silence. the sign of silence is known as the sign of harpocrates. it is a fitting symbol for the secrecy we have pledged ourselves to regarding the mysteries. the sign of silence is an affirmation within the student that they choose to center themselves within the "voice of silence" the sign of silence seals the force projected from the sign of the enterer. after performing the sign of the enterer, bring the left foot back so that both heels are tog

this, vibrate: yod heh vav heh remember, when vibrating be sure to elongate each word in a continuous flow, using one full breath. as you vibrate this vocally, mentally hear the name echo throughout the eastern ends of the universe. the same will go for the south, west and north. revert your left foot back. now place your left index finger to your lips, in the form of silence. this is the form of harpocrates, the sign of silence. 86 step 3 once again, point at the center of the pentagram that you have just drawn, using the index finger of your right hand. trace a brilliant white line from the center of the pentagram and follow it to the south. this will form an arc of ninety degrees so that you end up in the south, facing south. step 4 now in the south repeat step 1 and step 2, but vibrate

ALEE J BOOK OF AIWASS

al the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance and clairaudience- the ability to see and hear spirits. athena grants clairsentience- experiencing realities or entities via physical senses. once more, you must ask for your gift when you've assumed godform. you may

ALEISTER CROWLEY ACROSS THE GULF

as the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any morta

ALEISTER CROWLEY BOOK OF LIES

r is a rebuke to those who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since otherwise he could not employ the remedy. the last paragraph is a quotation. in paris, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women may enjoy life sometimes. the word "sadist" is taken from the famous marquis de sade, who gave supreme literary form t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with its tedious prayers, conjurations, and curses. it will be noted, however, that in this invocation of thoth which we have summarized, there is another formula contained, the reverberating or reciprocating formula, which may be called the formula of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silent, listening, to the prayer which arises therefrom. the formula of this invocation of thoth may also be classed under tetragrammaton. the first part is fire, the eager prayer of the magician, the second water, in which

and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in a

occupation of magick, and especially in denying to the holy spirit his right to indwell his temple<initiate of the xi degree of o.t.o. will remark that there is a totally different formula of alim, complementary with that here discussed. 81 may be regarded as a number of yesod rather than of luna. the actual meaning of the word may be taken as indicating the formula. aleph may be referred to harpocrates, with allusion to the well-known poem of catullus. lamed may imply the exaltation of saturn, and suggest the three of swords in a particular manner. yod will then recall hermes, and mem the hanged man. we have thus a tetragrammaton which contains no feminine component. the initial force is here the holy spirit and its vehicle or weapon the "sword and balances. justice is then done upon

universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the d

he mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his se

is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- liberty. wings- silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula of the initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set

of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name

to safety. in evocations the danger is not so great, as the circle forms a protection; but the circle in such a case must be protected, not only by the names of god and the invocations used at the same time, but by a long habit of successful defence<banishing ritual of the pentagram (say, thrice daily) for months and years and constant assumption of the god-form of harpocrates (see equinox, i, ii and liber 333, cap. xxv for both of these) should make the "real circle, i.e. the aura of the magus, impregnable. this aura should be clean-cut, resilient, radiant, iridescent, brilliant, glittering "a soap-bubble of razor-steel, streaming with light from within" is my first attempt at description; and is not bad, despite its incongruities: p "frater perdurabo, on t

n" its eyes and ears- as simply as the man with the microscope (mentioned above) can transfer his complete attention from one eye to the other. now, however unsuccessful your getting out the body may apparently have been, it is most necessary to use every effort to bring it properly back. make the body of light coincide in space with the physical body, assume the god-form, and vibrate the name of harpocrates with the utmost energy; then recover unity of consciousness. if you fail to do this properly you may find yourself in serious trouble. your body of light may wander away uncontrolled, and be attacked and obsessed. you will become aware of this through the occurrence of headache, bad dreams, or even more serious signs such as hysteria, fainting fits, possibly madness or paralysis. even

s, to identity with himself. but in the new aeon the hierophant is horus (liber ccxx, i, 49) therefore the candidate will be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is the fool: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand "der reine thor" seizes the sacred lance. bacchus becomes pan. the holy guardian angel is the unconscious creature self- the spiritual phallus. his knowledge and conversation contributes occult puberty. it is therefore advisable to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one's own holy guar

knights: 32 :the universe :indigo :32 "bis :empresses (coins :citrine, olive, russet: and black(1 :31 "bis :all 22 trumps :white merging into grey (1) the pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama:

its counterpart; each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word, lashtal includes all this "la- naught. 335 "al- two "l" is "justice, the kteis fulfilled by the phallus "naught and two" because the plus and the minus have united in "love under will "a" is "the fool, naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, the wandering ghost, but with "possibilities. he is the naught that the two have made by "love under will "la" thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet "la" is thus the universe in that phase

e of any one thing varies therefore with the number of ideas with which we can compare it. every new fact not only adds itself to our universe, but increases the value of what we already possess. in "al" this "the" or "god" arranges for "contenance to behold contenance, by establishing itself as an equilibrium "a" the one-naught conceived as "l" the two- naught. this "l" is the son-daughter horus-harpocrates just as the other "l" was the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught "sht" supplies the last element; making the word of either five or six letters, according as we regard "sht" as one letter or two. thus the word affirms the great work accomplished: 5 degree= 6squa

slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in th

d with the god experienced. it is a matter for very great regret that no simple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched<gods like phthah or harpocrates whose natures do not accord with this gesture (see illustration, in equinox no. 2, p. 13<god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the

all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger<spirit, the forefinger the element of water. weh addenda: this is the illustration in equinox, vol. i. no. 1 "the silent watcher> 378 upon the lips, so that you are in the characteristic position of the god harpocrates. 5. it is a sign that the student is performing this correctly when a single "vibration" entirely exhausts his physical strength. it should cause him to grow hot all over or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. 6. it is a sign of success, though only by the student himself is it perceived, when he hears the name of the go

g at the edge of the circle, let him banish the 7 planets by the appropriate rituals. let him face the actual position of each planet in the heavens at the time of his working. 7. let him further banish the twelve signs of the zodiac by the appropriate rituals, facing each sign in turn. 8. let him at each of these 24 banishings make three circumambulations widdershins, with the signs of horus and harpocrates in the east as he passes it. 410 9. let him advance to the square of malkuth in the tau, and perform a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and

ssed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a. a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it str

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of lion, mountain goat and serpent; and you instantly jump to the idea that this is one of the rare beings which the greeks called chimaera. so formidable is his appearance that you consider it prudent to assume an appropriate god-form. but who is the appropriate god? you may perhaps consider it best, in view of your complete ignorance as to who he is and where you are, to assume the god-form of harpocrates, as being good defence in any case; but of course this will not take you very far. if you are sufficiently curious and bold, you will make up your mind rapidly on this point. this is where your daily practice of the qabalah will come in useful. you run through in your mind the seven sacred planets. the very first of them seems quite consonant with what you have so far seen. everything

most noting, and hope for the best, expecting the worst. but there is a magical mode of procedure. you say to yourself: i am here to do this work in accordance with my true will. the gods have got to see to it that i'm not baulked by any blinking messenger (but take care they don't overhear you; they might mistake it for hybris, or presumption. do it all in the sign of silence, under the aegis of harpocrates, the "lord of defence and protection; be careful to assume his god-form, as standing on two crocodiles. then you increase your consumption, and at the same time put in a whole lot of extra work. if you perform this "act of truth" properly, with genuine conviction that nothing can go wrong, your messenger will arrive a day early, and bring an extra large supply. this, let me say at once

ALEISTER CROWLEY MEDITATION

tnote: meanings of mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone!

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (entere

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbere

offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creati

saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conver

dit, in the core of his star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the oth

, did depart from among men for seven years' space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, the all-mother, being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badawi that became king, in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold that which might be appo

by his relations with himself. it is evidently "a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows

ay be trusted to do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word "death" is m

ao is the greek form of yod-he-vau-he, the synthesis of the 4 elements aleph-mem-taw-shin (this ayin is perhaps the o in n.o.x, liber vii, i, 40) the new comment we are to conquer the illusion, to drive it out. the slaves that perish are better dead. they will be reborn into a world where freedom is the air of breath. so then, in all kindness, the christians to the lions! the "babe in the egg" is harpocrates; it is his regular image. i am not very well satisfied with the old comment on this verse. it appears rather as if the amen should be the beginning of a new paragraph altogether. amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged

gan' period is that of isis; a pastoral, natural period of simple magic. next with buddha, christ, and others there came in the equinox of osiris; when sorrow and death ware the principal objects of man's thought, and his magical formula is that of sacrifice. now, with mohammed perhaps as its forerunner, comes in the equinox of horus, the young child who rises strong and conquering (with his twin harpocrates) to avenge osiris, and bring on the age of strength and splendour. his formula is not yet fully understood. following him will arise the equinox of ma, the goddess of justice, it may be a hundred or ten thousand years from now; for the computation of time is not here as there. the new comment note the close connexion between leo and libra in the tarot, the numbers viii and xi of their

-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for he-aleph is the atziluthic or archetypal spelling of he, the holy ghost. and ha=6, the number of the sun. he is also nuith, h being her letter. the language suggests that heru-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign- and the child sign- is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. al

he solution of each complex by 'tribulation- note the etymological significance of the word- is the spasm of joy which is the physiological and psychological accompaniment of any relief from strain and congestion. al iii,63 "the fool readeth this book of the law, and its comment& he understandeth it not" the old comment 63. a fact. the new comment the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool, is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing ei

nderstandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool, is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book, or of my comment thereon. but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence awaiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. al iii,64 "let him come through the first ordeal& it will be to him as silver" the new comment the "tree of life" in the qabalah represents ten spheres a

there is" as the french "il y a; it is a simple and apparently detached statement. it was spoken casually, carelessly, as if a quite unimportant point had been forgotten, and now mentioned as a concession to my weakness. al iii,70 "i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky" the new comment it is important to observe that he claims to be both horus and harpocrates; and this two-in-one is a unity combining tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt 'nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail

ALEISTER CROWLEY EQ I 5

slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in th

ALEISTER CROWLEY EQ I 5

century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousa

ALEISTER CROWLEY EQUINOX EQ I 1 2

nd curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beast st. john. he's not the least bit hungry, though he's had nothing to call a meal since thursday lunch. the hatha-yoga feeding game is certain

a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his my

ALEISTER CROWLEY EQUINOX EQ I 2 2

245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedrona

cument is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown i

ough a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and make connection between the divine light above and the temple, and therefore the hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre

obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his r

hen bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouerist. 20 thoth is one of the invisible officers. all then rise and the candidate repeats the obligation after the hierophant. in it 254 he pledges himself to keep secret the order, its name, and the names of the members, as well as the proceedings which take place at its meetings. to

slowly lowering his sceptre, says "child of earth! remember that unbalanced force is evil. unbalanced mercy is but weakness: unbalanced severity is but oppression. thou hast known me; pass thou on unto the cubical altar of the universe" thus formulating the force of the hidden central pillar. the hierophant then leaveth his throne and passeth between the pillars, halting at either the station of harpocrates, the place of the evil triad, or at the east of the altar. the hiereus standeth on the left of the candidate, and the hegemon on his right. thus again completing the formulation of the triad of the three supernals. the hierophant and hiereus may hold their banners; anyhow it is done astrally; and the higher self of the candidate will be formulated once more in the invisible station of

head, thus formulating the supernal triad, and assert that they receive him into the order of the golden dawn, in the words "frater x y z, we receive thee into the order of the golden dawn" 22 meaning also "let the light arise in the candidate" they then recite the mystic words "khabs am pekht" as sealing the current of the flaming light. but the higher soul remaineth in the invisible station of harpocrates, and to the spirit vision, at this point, there should be a gleaming white triangle formulated above the forehead of the candidate and touching it, the symbol of the white triangle of the three supernals. the "hierophant" now calleth forward the kerux, and turning towards the candidate says to him "in all your wanderings through darkness, the lamp of the kerux went before you though yo

rophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between

ast, the red cavalry cross is astrally formulated above the astral white triangle of the three upon his forehead; so that so long as he belongeth unto the order he may have that potent and sublime symbol as a link with his higher self, and as an aid in his search for the forces of the light divine for ever, if he only "will it" but the higher soul or genius returneth unto the invisible station of harpocrates, into the place of the hidden centre, yet retaining the link formulated with the candidate. the address of the "hierophant" then follows "frater x y z, i must congratulate you on your having passed with so much fortitude through your ceremony of the admission to the 0= 0 grade of the order of the golden dawn in the outer. i will now direct your attention to a brief explanation of the p

thless bliss beyond: but this i know that i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye that i am that i am! the return behold! i clothe mine awful light in yonder body born of night. its mind be open to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have th

ALEISTER CROWLEY EQUINOX EQ I 2

1 "blind force> and at the same time imagine the name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable("e) then withdraw the left foot, and place the right forefinger upon the lips, so that you are in the characteristic position of the god harpocrates<"see" illustration in vol. i. no. 1 "the silent watcher> 5. it is a sign that the student is performing this correctly when a single "vibration" entirely exhausts his physical strength. it should cause him to grow hot all over, or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. 6. it is a sign of success, though only by the student

ALEISTER CROWLEY EQUINOX EQ I 3 2

at this is a sort of personal adaptation of the 5= 6 obligation. 46 this latter portion of the obligation is taken from the oath which abramelin imposed on his pupil abraham. visions which p. experienced at this time: the first we quote is little better than an obsession, and is as follows: in bed, i invoked the fire angels and spirits on the tablet, with names, etc, and the 6th key.47 i then (as harpocrates) entered my crystal. an angel, meeting me, told me among other things, that they (of the tablets) were "at war with the angels of the 30 aethyrs, to prevent the squaring of "the circle" i went with him unto the abodes of fire, but must have fallen asleep, or nearly so. anyhow, i regained consciousness in a very singular state half consciousness being there, and half here. i recovered a

thyrs, to prevent the squaring of "the circle" i went with him unto the abodes of fire, but must have fallen asleep, or nearly so. anyhow, i regained consciousness in a very singular state half consciousness being there, and half here. i recovered and banished the spirits, but was burning all over, and tossed restlessly about__very sleepy, but consumed of fire! only repeated careful assumption of harpocrates' god-form enabled me to regain my normal state. i had a long dream of a woman eloping, whom i helped, and after of a man stealing my rose cross jewel from a dressing-table in a hotel. i caught him and found him a weak man beyond natural (i could bend or flatten him at will, and then the dream seemed to lose coherence. i carried him about and found a hair-brush to beat him &c &c. query:

are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram ritual of binah and her invocation] come unto me, thoth, lord of the astral light! i adjure thee, o light invisible, intangible, wherein all thoughts and deeds are written; i adjure thee by thoth, thy lord and god; by the symbols and the words of power: by the light of my godhead in thy midst: by the lord harpocrates, the god of this mine operation: that thou leave thine abodes and habitations, to concentrate about me, invisible, intangible, as a shroud of darkness; a formula of defence: that i may become invisible, so that seeing me men see not, nor understand the thing that they behold! come unto me, o ma, goddess of truth and justice! thou that presidest over the eternal balance. auramooth, come

alanced in my thought! wrath in my right hand and the thunderbolts; mercy in my left hand and the fountains of delight! in my heart is aeshoori and the symbol of beauty. 71 see 5= 6 ritual "supra" 72 see "liber o" the equinox, vol i. no. 2. 73 note that the whole operation may be performed mentally and in silence, and that on each occasion of concentrating the shroud the god-form and vibration of harpocrates, as taught, may be employed. my thighs are as pillars on the right and on the left; splendour and victory, for they cross with the currents reflected. i am established as a rock, for jesod is my foundation. 273 and the sphere of the nephesch, and the palaces of malkuth are cleansed and consecrate, balanced and beautiful, in the might of thy name, adonai, to whom be the kingdom, the sce

ce. and i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness which i shall presently encincture me withal. and unto ye, o forces of akasa,74 do i now address my will. in the great names exarp, hcoma, nanta and bitom,75 by the mysterious letters and sigils of the great tablet of union.76 by the mighty names of god ahih, agla, ihvh, alhim. by the great god harpocrates; by your deep purple darkness; by my white and brilliant light do i conjure ye: collect yourselves together about me: clothe this astral form with a shroud of darkness: gather, o gather, flakes of astral light: shroud, shroud my form in your substantial night: clothe me and hide me, at my charm's control; darken man's eyes and blind him in his soul! gather, o gather, at my word divine

on and paris his works of magical art had caused him to be admired by his friends and dreaded by his enemies. he had succeeded in proving that the hb:shin of hb:shin operation was in fact none other than that of "the rising on the planes" though in practice and theory very different. by their study and the equilibrating forces of the 5= 6 ritual he was able to apply the eye 77 imagine yourself as harpocrates standing upon two crocodiles. 78 "i.e" of 0= 0, har-po-crat. of a skilled craftsman to the dreaded79 operation of abramelin, 279 and though he was never destined to accomplish this sacred work in the prescribed fashion, it so far iluminated him (for he worked astrally at it for months whilst in mexico) as to show him the futility of even successful magic. he was disgusted with his resu

ALEISTER CROWLEY EQUINOX EQ I 4 2

ne great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten

haw! with a spear thou hast pierced its side, and there floweth forth beer and water. turn also, gramercy, upon the others, even unto the lowest. as ibsen hawked at carrion birds with a wild duck, so do thou create some harpy to torment them. who is this that followeth thee? behold this mumbler born to butcher the english language, and educated to hack it with a saw! this stuttering babbler, this harpocrates by the compulsion of a sloane square mammurra! who is this hanger-on to the bedraggled petticoats of thy lousy thalia- this beardless, witless filcher of thy fallen crab-apples? this housemaid of the court theatre, the gittite slut whose bleary eyes weep sexless crocodile tears over the crassness of the daughters of the philistines? arise, and speak to this palsied megalomaniac, this f

ALEISTER CROWLEY EQUINOX EQ I 4

agram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. assumption of the god-form of harpocrates: it lasted nine minutes: the result was good, for i got a distinct aura around me. 2. physical astral projection. i formed a sphere which took a human shape but rather corpse-like. i then projected a gray184 ray from the left side of my head; this was very tiring and there was no result physically. 3. concentrated on imaginary self for ten minutes, and then projected self into it with

d through the darkness. then nothing but the brilliance of fire and water. i was away fifteen minutes. 4. seven minutes breathing exercise fifteen seconds each way (breathing in, withholding, and breathing out) 5. white lion on gray. 5 m. result bad. 21st. position 1. 45 m. fair. worked out a "double" formula for physical astral projection. first project with enterer sign; simulacrum answers with harpocrates sign.188 then as soon as enterer sign weakens change consciousness as for astral visions. after which attack body from simulacrum 181 p. at various times used the "invocation of the bornless one" as given in "the goetia; also the pentagram rituals in liber o. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of cho

n twice. in the first one the person employed to watch- my beloved soror f- saw physical arm "bent" whilst my own was straight. 26th. i did the h.p.k. ritual at night to enter into the silence. i think the result was rather good. 190 a draft had been send only payable in hong-kong on personal application. he was consequently afraid lest by staying too long in japan he should become "stranded" 191 harpocrates. 27th. nirvana.192 38 m. if i was not asleep, result pretty good. white circle. 13 m. fair [this day i got my first clear perception "in consciousness"193 of the illusory nature of material objects] h.p.k. on lotus. 17 m. good, as i employed my identity to resolve problems.194 r.r. et a.c. 5 m. very bad. 28th. nirvana. 15 m. calvary cross. 24 m. ten breaks. never got settled till after

to brush it off. tried the the same with chinaman, great success. tried to make a chinaman look round, instant success. tried the same with a european, but failed. 3rd. tried in vain two "practical volitions" but was too unwell to do any work. 4th. nirvana, selfish- 28 m. ness, magical power hiero- phantship, etc. 192 meditation upon nirvana. 193 "i.e, no longer through reason or imagination. 194 harpocrates being the meditative god. 195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pendulum recovers its plane("b) follow swing carefully throughout keeping size exact. this more legitimate but

ALEISTER CROWLEY EQUINOX EQ I 6

d about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also

BLAVATSKY H P ANTHROPOGENESIS

at of their cycles and computations. from the egyptians down to the jews it was held as the highest sin to divulge anything pertaining to the correct measure of time. it was for divulging the secrets of the gods, that tantalus was plunged into the infernal regions; the keepers of the sacred sibylline books were threatened with the death penalty for revealing a word from them. sigalions (images of harpocrates) were in every temple- especially in those of isis and serapis- each pressing a finger to the lips; while the hebrews taught that to divulge, after initiation into the rabbinical mysteries, the secrets of kabala, was like eating of the fruit of the tree of knowledge: it was punishable by death. and yet, we europeans accepted the exoteric chronology of the jews! what wonder that it has

BLAVATSKY H P COSMOGENESIS

ly a document of the earliest centuries of christianity. on the marble sarcophagus of a tomb, discovered in 1852 near the porta pia, one sees the scene of the adoration of the magi "or else" remarks the late c. w. king in "the gnostics "the prototype of that scene, the 'birth of the new sun" the mosaic floor exhibited a curious design which might have represented either (a) isis suckling the babe harpocrates, or (b) the madonna nursing the infant jesus. in the smaller sarcophagi that surrounded the larger one, eleven leaden plates rolled like scrolls were found, three of which have been deciphered. the contents of these ought to be regarded as final proof of a much-vexed question, for they show that either the early christians, up to the vith century, were bond fide pagans, or that dogmati

BLUE EQUINOX

lso .ye must be born again. it also refers to the overcoming of shame and of the sense of sin. if you think the temple of the holy ghost to be a pig-stye, it is the equinox 30 certainly improper to perform therein the mass of the graal. therefore purify and consecrate yourselves; and then, kings and priests unto god, perform ye the miracle of the one substance. here is written also the mystery of harpocrates. one must become the .unconscious (of jung, the phallic or divine child or dwarf-self. 71. the light from the one master, the one unfading golden light of spirit, shoots its effulgent beams on the disciple from the very first. lts rays thread through the thick, dark clouds of matter. the holy guardian angel is already aspiring to union with the disciple, even before his aspiration is f

s upon them shines from thyself, o thou who wast disciple but art teacher now. the five impediments are usually taken to be the five senses. in this case the term .master of the sixth. becomes of profound significance. the .sixth sense. is the raceinstinct, whose common manifestation is in sex; this sense is then the birth of the individual or conscious self with the .dwarf-self. the silent babe, harpocrates. the .four modes of truth (noble truths) are adequately described in science and buddhism (see crowley, collected works) 84. and of these modes of truth: hast thou not passed through knowledge of all misery. truth the first? 85. hast thou not conquered the maras. king at tsi, the portal of assembling.truth the second? the equinox 34 86. hast thou not sin at the third gate destroyed and

a.s clear waters. but if thou kneadest husks with maya.s dew, thou canst create but food for the black doves of death, the birds of birth, decay and sorrow .amrita. means not only immortality, but is the technical name of the divine force which descends upon man, but which is burnt up by his tendencies, by the forces which make him what he is. it is also a certain elixir which is the menstruum of harpocrates. amrita here is best interpreted thus, for it is in opposition to .maya. to interpret illusion is to make conf usion more confused. 20. if thou art told that to become arhat thou hast to cease to love all beings.tell them they l e. here begins an instruction against asceticism, which has always been the stumbling block most dreaded by the wise. the equinox 42 .christ. said that john th

DAVID ICKE THE BIGGEST SECRET

e in1776, franklin spent the summer at dashwoods estate in west wycombe, north oflondon, where they took part in rituals in the specially-created caves dug ondashwoods orders to provide the appropriate locations for their satanism. a statue ofharpocrates, the greek god of secrecy and silence, was to be found on the premises ofthe hellfire club depicted with a finger held to his mouth.6 statues of harpocrates were185often found at the entrances to temples, caves and other sites where the mysteries wereperformed and communicated. it was dashwood and franklin, himself a deputypostmaster general for the colonies, who coordinated the war from both sides to ensurethe outcome- the covert control of the new united states by the babylonianbrotherhood in london. a letter dated june 3rd 1778, written

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

sually as heru-p-khart" horus the child" who afterwards became the "avenger of his father osiris" and occupied his throne, as we are told in many places in the book of the dead. in the pyramid texts the deceased is identified with heru-p-khart, and a reference is made to the fact that the god is always represented with a finger in his mouth.[4] the curious legend which plutarch relates concerning harpocrates and the cause of his lameness' is probably [1. a very interesting figure of this god represents him holding his eyes in his hands; see lanzone, op. cit, p. 618. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (6 of 19 [8/10/2001 11:23:59 am] 2 i.e, horus between the mountains of bekhatet and manu, the most easterly and westerly points of the sun's cours

re be given unto me, osiris ani, that which abideth for ever without corruption" next: plate xix. plate xviii. http//www.sacred-texts.com/egy/ebod/ebod25.htm (2 of 2 [8/10/2001 11:28:24 am] sacred texts egypt index previous next plate xix. vignette: ani standing, with both hands raised in adoration, before ra, hawk-headed and seated in a boat floating upon the sky. on the bows sits heru-pa-khrat (harpocrates) or "horus the child; and the side is ornamented with feathers of maat, and the utchat. the handles of the oars and the tops of the rowlocks are shaped as hawks' heads, and on the blades of the oars are. text [chapter xv (i) a hymn of praise to ra when he riseth upon the horizon, and when he setteth in the [land of] life. saith osiris, the scribe ani "homage to thee, o ra (2) when thou

GLOBAL FREEMASONRY

on, baron melcombe; paul whitehead; and a collection of the local lesser gentry and professional men. a group of men sufficiently in the public eye to create scandal. the whole question of religion is central to the fascination that dashwood continues to exercise. a more sophisticated interpretation might seize upon the rumours of sexual magic, the abbey's kabbalistic book, the recurring image of harpocrates, dashwood's tenuous connection with the masonic order of the temple, and of course the thelemic motto on medmenham abbey to conclude that the hell-fire club was an early manifestation of "crowleyanity" amore sober-minded approach would pick out dashwood's masonic contacts and conclude, probably correctly, that the "chapter-room" was a masonic temple.121 the reason for including this le

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

etism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of

GOLDEN DAWN RITUALS D

sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according

GOLDEN DAWN RITUALS G

he east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins t

GOLDEN DAWN RITUALS VENUSZAM16

live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the

GOLDEN DAWN RITUALS Z1

led by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all wa

d mostly with the head of a waterdragon, the body of a lion or leopard, and the hind parts of a water-horse. he is the administrator of the power of the evil triad. 16 the stooping dragon, apophra-l sez the slayer of osiris, szathan toophon. the brutal power of demonic force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, a

phere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise of light and from it is drawn another formulation for the circulation of the breath. this formula should be preceded by that of the middle pillar as described previously. by this method

GOLDEN DAWN RITUALS Z3

hat he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his h

, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating the conception thereof into the jwr. for this, osiris speaks in the character of

vese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly mattter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stoli

e supernals. the kerux, stolistes, and dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they reci

e knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a

nted by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia

f-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct formulation of the symbols of the 0= 0 grade of neophyte in the candidate. it is 8 therefore, only when this is finished, that the watcher, anubis, announces that the candidate has been duly admitted as an initiated neophy

thus exhaust you. the best way to protect yourself against this is to give the sign of silence immediately. for the first sign should always be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply

gn as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate it as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the secret names of this sign are: the sign of the gods of silence, or the sign of def

portant officer, by reason of his insignia, seals and arrests the current in the center by a single knock and the words, i am the reconciler between them. then follows the cross current established between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the equilateral cross of the elements (of which the center would naturally be about the invisble station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course o

GOLDEN DAWN RITUALS ZAM16

e powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

manity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the fo

ommand you. see a pale blue ray of light emanate from the talisman and strike the contents of the cup. know that the power of the regenerative angels of water has entered your cup. step s. hold the talisman of air of water high above the cup and say, 334 may the illusion angels of water come to me now. those who misconstrue what they renew; by the power of htaad (heh-tah-ah-deh) and the child god harpocrates, the lord of silence, do i command you. see a pale blue ray of light flecked with yellow emanate from the talisman and strike the contents of the cup. know that the power of the illusion angels of water has entered your cup. step 9. hold the talisman of fire of water high above the cup and say, may the passionate angels of water come t o me now. those who pursue what they renew; by the

HANDBOOK OF EGYPTIAN MYTHOLOGY

religion as the integration of society and nature. chicago: 1948, 36 50. j. g. griffiths. the conflict of horus and seth from egyptian and classical sources. liverpool: 1960. b. watterson. the house of horus at edfu. stroud, england: 1998. primary sources: pt 364, 540, 670; ct 148; rdp; bd 17, 78, 185a; h&s; solar hymns; hmp; pj; triumph of horus; lwd; edfu cosmology horus the child (harpokrates, harpocrates) the posthumous son of the murdered osiris by his sister-wife isis was known as horus the child. the egyptian phrase hor pa khered( horus the child) was transliterated by the greeks as harpokrates. in egyptian art little boys were traditionally shown naked, with a shaven head and one plaited sidelock of hair, so this is how horus the child appears. he was the most important of the chil

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ted columns, arranging her hair before a mirror held-up by a cupid; two others hover above her head, bearing up a wreath. in the field, fasis ariwrif the manifestation of arioriph. venus here stands for the personification of the gnostic sophia, or achamoth, and as such is the undoubted source of our conventional representation of truth (montfaucon, pi. clxi) reverse, figure 312, which represents harpocrates seated upon the lotus, springing from a double lamp, formed of two phalli united at the base. above his head is his title abraxas, and over that is the name iao. in the field are the seven planets. the sacred animals the scarab, ibis, asp, goat, crocodile, vulture, emblems of so many deities (viz. phre, thoth, isis, merides, bebys, neith) the principal in the egyptian mythology, arrang

n to the north to pray; in contradiction to the practice of the persians, who adore the rising sun. the arabians avert in prayer from this malific sign of the horns, because the sun is seen rising from between them; and when disclosing from between these mythic pillars, the sun becomes a portent. fig. 57 is an egyptian seal, copied by layard (nineveh and babylon, p. 156. subject: the egyptian god harpocrates, seated on the mythic lotus, in adoration of the yoni, or hwj, or havah. the druidical circles, and single stones standing in solitary places, are all connected with the mystic speculations of the rosicrucians. fig. 58. figures on the egyptian sarcophagus in the british museum. fig. 59. the eminences, st. michael's mount and mont st- michel, were dedicated by the phoenicians to the sun

KNOWLEDGE LECTURE ONE

etism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanat

LIBER HAD

t therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, t

LIBER O

so that you are standing in the typical position of the god horus, and at the same time imagine the name as rushing up and through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger note 2- 1. this injunction does not apply to gods like phthah or harpocrates whose natures do not accord with this gesture. 2. or the thumb, the fingers being closed. the thumb symbolises spirit, the forefinger the element of water -378- upon the lips, so that you are in the characteristic position of the god harpocrates (f) it is a sign that the student is performing this correctly when a single "vibration" entirely exhausts his physical strength. it should ca

LIBER 777

et, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor

LIBER AASH

tossed about in the grip of the storm for an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it strain

LIBER ALEPH

t, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, he all- mother, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badavi that became king in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold that which might be appoi

LIBER DCCCLX JOHN ST

and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind whether to starve or sandwich or gorge the beast st. john. he.s not the least bit hungry, though he.s had nothing to call a meal since thursday liber dccclx 26 lunch. the hatha-yoga feeding

he invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs1 and m..m2 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 1. the 3 questions.3 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 [the signs in ritual 671 are the signs of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the altar. the accusation and defe

is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mys

LIBER HAD

t therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect

LIBER HHH

slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrates, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that di

LIBER O

imple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched (see illustration (b) breathe in deeply through the nostrils, imagining the* this injunction does not apply to gods like ptah or harpocrates whose natures do not accord with this gesture [note added in the version of .liber o. in magick in theory and practice] svb figvra vi. 5 name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the

of the god horus* and at the same time imagine the name as rushing up through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger. upon the lips, so that you are in the characteristic position of the god harpocrates. 5. it is a sign that the student is performing this correctly when a single .vibration. entirely exhausts his physical strength. it should cause him to grow hot all over, or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. 6. it is a sign of success, though only by the student himself is it perceived, when he hears the name of the g

LIBER SAMEKH

of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hail

LIBER V VEL REGULI

e clasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word lashtal includes all this. la.naught. al.two. l is .justice. the kteis fulfilled by the phallus .naught and two. because the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is the naught that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet. la is thus the universe in that pha

ledge of any one thing varies therefore with the number of ideas with which we can compare it. every new fact not only adds itself to our universe, but increases the value of what we already possess. in al this .the. or .god. arranges for .countenance to behold countenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s accompanied by the figure of a large black and white ox. the ox represents either osiris as taurus, the bull of the zodiac, or apis, an animal sacred to osiris because of its peculiar markings and colorings. among the egyptians, the bull was a beast of burden. hence the presence of the animal was a reminder of the labors patiently performed by nature that all creatures may have life and health. harpocrates, the god of silence, holding his fingers to his mouth, often accompanies the statue of isis. he warns all to keep the secrets of the wise from those unfit to know them. the druids of britain and gaul had a deep knowledge concerning the mysteries of isis and worshiped her under the symbol of the moon. godfrey higgins considers it a mistake to regard isis as synonymous with the moon. the

lations mixed with others, are represented in a spiral. the extremities of this spiral, after one revolution, are leo and cancer. leo is no doubt at the head. it appears to be trampling on a serpent, and its tail to be held by a woman. immediately after the lion comes the virgin holding an ear of corn, further on, we perceive two scales of a balance, above which, in a medal lion, is the figure of harpocrates. then follows the scorpion and sagittarius, to whom the egyptians gave wings, and two faces. after sagittarius are successively placed, capricornus, aquarius, pisces, the ram, the bull, and the twins. this zodiacal procession is, as we have already observed, terminated by cancer, the crab" p. 56 the antiquity of the zodiac is much in dispute. to contend that it originated but a mere fe

MOTTA MARCELO THE COMMENTARIES OF AL

10, f =6, a= 1, s =200,5=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot i

offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet crea

f the world in the larger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conv

e most, need your respect. because if you respect him, you stop meddling in his affairs! 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. again hadit (aiwass speaking for him, of course) lays down the law in no uncertain manner. he is heru-pa-kraath, and who worships him is doing ill, not only to himself or herself, but to mankind as a whole "i am the worshipper. harpocrates is also the dwarf-soul the secret self of every man, the serpent with the lion's head. now, hadit knows nuit by virtue of his 'going' or 'love. it is therefore wrong to worship hadit; one is to be hadit, and worship her. this is clear even from his instruction "to worship me" in verse 22 of this chapter. confer cap. i, verse 9. we are exhorted to offer ourselves unto nuit, pilgrims to

ges the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word 'death' is m

f the 4: there is a fifth who is invisible& therein am i as a babe in an egg) i am not very well satisfied with the old comment on this verse (published in the equinox i, 7) it appears rather as if the amen should be the beginning of a new paragraph altogether (that is not so; see the facsimile of the mmss) amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged helmet and heels, and the winged staff about which snakes twine, and it is he that goeth. now, this letter is beth, whose numeration is 2, and amen is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied

. heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for ha is the atziluthic or archetypal spelling of he, the holy ghost. and ha =6, the number of the sun. he is also nuit, h being her letter. the language suggests that heru-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign and the child sign is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. 36. t

with him! see al ii, 48-49. why is the tribulation of ordeal "bliss? that should need no explaining. it is hard to do something good and great; it is hard to grow up and play the man; but it is bliss, and when we look back we think "it was worth it. see al, ii, 9. 63. the fool readeth this book of the law, and its comment& he understandeth it not. the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool' is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing ei

a, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool' is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book, or of my comment thereon (the 'comment' mentioned in the verse is the comment in class a) but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence waiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. 64. let him come through the first ordeal& it will be to him as silver. the "tree of life" in the qabalah represents ten spheres arranged in three pillars

emphasized. read, then "there is" as the french "ily a; it is a simple and apparently detached statement. it was spoken casually, carelessly, as if a quite unimportant point had been forgotten, and now mentioned as a concession to my weakness. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. it is important to observe that he claims to be both horus and harpocrates; and his two-in-one is a unity combining tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt "nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

al. this is the step. the signs are two. the first or saluting sign is given thus: lean forward and stretch both arms out thus (make neophyte do this. it alludes to your condition in a state of darkness, groping for light. the second sign is the sign of silence, and is given by placing the left fore-finger on your lip thus (makes neophyte do it. it is the position shown in many ancient statues of harpocrates, and it alludes to the silence you have sworn to maintain concerning everything connected with this order. the first sign is always answered by the second. the grip or token is given thus: advance your left foot touching neophyte ritual mine, toe and heel, extend your right hand to grasp mine, fail, try again, and then succeed in touching the fingers only. it alludes to the seeking gui

d of the darkness. 13. perform the supreme invoking ritual of the pentagram at the 4 quarters of the room, tracing the proper pentagram at each quarter and pronouncing the appropriate angelic and divine names, taking care to give grade sign appropriate to element. 14. s nd then in the eastern quarter, facing east, hold wand by white portion, give= signs, look upward, hold wand on high, and say: 0 harpocrates, lord of silence, who art enthroned upon the lotus. twenty-six are the petals of the lotus, flower of thy wand. 0 lord of <43> creation, they are the number of thy name. in the name of yod he vau he, let the divine light descend! 15. facing consecutively the quarter where each sign is according to the horay figure for the time of working, repeat in each of the 12 directions the invocat

8> den depths of the universe, hear thou the voice of fire" 13. take up thy wand by the white band. 14. circumambulate with sun three times. 15. return to place, and repeat adoration "holy art thou, lord of the universe! holy art thou whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and of the darkness" give sign of neophyte at each adoration, and sign of harpocrates at close. 16. perform the supreme invoking ritual of the pentagram at the four quarters, using the angelic tablet and divine names, for each, with proper grade signs. 17. stand west of altar, facing east. hold lotus wand by white band. 18. make over the rose cross in the air, with lotus wand, and as if standing on centre of rose, the symbol of the circle and cross thus, and invoke all

nstructions, we feel that an office does not appear above thegrade that isgrade appropriate for the office as defined. since the sentinel is an office only open to a neophyte, we believe that it should only appear in the neophyte ritual and not in any of the elemental grades. g.w. enterer of the threshold 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, aroueris. 1. the kerubim: the stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warran

resented mostly with the head of a water-dragon, the body of a lion or leopard, and the hindparts of a water-horse. he is the administrator of the power of the evil triad: the stooping dragon, apophrassz. the slayer of osiris-szathan toophon. the brutal power of demonic force-bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates. the invisible station of harpocrates is in the path of samekh, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-krattist. 5. the stations of isis and nephthys. the stations of isis and nephthys are respectively at the p

here of the primum mobile, rashith ha-gilgalim, sigrufies the heads or beginnings of whirling motions or revolutions. of this wheel in the mystic circumambulation, the ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis; but in the reverse circumambulation, the contrary. now the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence were there placed affhnhg the concealment of that central atom of the wheel, which alone revolves not. the mystic circurnambulation is called symbolic of the rise of light and enterer of the threshold 347 from it is drawn another formula for the circulation of the breath. it is the formula of the four revolutions of the breath (not, of course

y or k h t f lldlf vy s.w.-ahephi or ahaphix@+i 0& w 2 i& enferer of the threshold <115> kerubim: keru b ahathoor@ u p sign tharpesh ea p f 6- 9 phritithi (pp!;ei" tho-oom mo-oo e30fu- u o v labo-ae 2 a 0 u- jl ahapshi &sit9 szlae-ee y i rrl, ta-aur taaa p 8 tharpesh can also be spelt tharpeshest cardinal points: north anmehitt f l y e 2 i south phaestt+ p y rt east e-eebtt fie west emantt cupit harpocrates: ho-or-po-kratt-i st zwup--0- t t p b i& evil persona a p o p ss-zi &fl04p&c 0 stooping dragon szathan-toophon (j&ga. df q n slayer of osiris essz 6 t c 0 brutal power of demonic force ommoo szathan ow pa- hebn power of the mouth of the power of destruction 354 the golden dawn: volume 111 book five <116> the egyptian god-forms of the neophyte grade the stations of the god-forms used in

mponent parts. the process of sym366 the golden dawn: volume zzz book five bolic judgment takes place during the speech of the hierophant to <136> the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate's left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his ha

ason he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure of tho-0th cease to be in the sign of the enterer and give the sign of silence, permitting the first real descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore it is not aroueris, but osiris himself that addresses the speech to the candidate 'the voice of my higher self" etc, which confirms the link established between the neschamah and the genius by formulat <137> ing the conception thereof into the ruach. for this, osiris speaks in the char

h receives the influences of the three pillars, as though then the ray from the divine would descend into the darkness of the mind, for then, but not till then, is he fitted to realise what are the first things necessary to the "search for the shining light <139> the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly matter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolis

the golden dawn: volume iii book five dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hood-wink removed definitely. the hierophant, hiereus, and hegemon join sceptres and sword above the candidate's head, thus formulating the supernal triad, and assert his reception into the order. they recite

ngle knock to seal the matter and then invokes the lord of the universe. then only is the hood-wink removed definitely. the hierophant, hiereus, and hegemon join sceptres and sword above the candidate's head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates, and at this point, the spirit-vision should see a gleaming white triangle formulated over the candidate's head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyse. this light is not a symbol of his higher self, b

sented by the hiereus to the candidate. the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia

ifice. as he passes the hierophant's throne the red calvary cross is astrally formed above the astral white triangle on his fore-head, so that so long as <142> he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light- if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden centre, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to effect the distinct formulation of the symbols of the= grade of neophyte in the candidate, and it is therefore only when this is finished that the watcher anubis announces that the candidate has been duly admitted as an initiated neophyte. th

ourself against this is to give the sign of silence immediately. for the first sign should always be answered by the second. the secret names of the saluting signs are "the attacking sign" or 3 72 the golden dawn: volume i11 book five "the sign of the enterer of the threshold" the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission cere <146> mony. it is the symbol of the centre and of the'lroice of the silence" which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot

sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus. but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature. and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived (see ritual in part six.-i. r) the secret names of this sign are "the sign of the god o

portant officer, by reason of his insignia, seals and arrests the current in the centre by a single knock and the words "i am the reconciler between them" then follows the cross current established between the stolistes and dadouchos- again fixed and sealed by the hegemon, thus symbolising the equilateral cross of the elements (of which the centre would naturally be about the invisible station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of tiphareth and of the sephiroth. then the hierophant, dadouchos, hiereus and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the cours

ence, yohphiel, to make powerful this consecrated telesmata. cause him to take this for his body that a true and sacred link may be formulated between the spirit of the godhead in chesed and the human soul of the exorcist. lift the talisman and place it between pillars. go east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not repeat the above invocation from the throne of the east. as soon as the light is seen, quit the east and repurify and reconsecrate the talisman with water and fire. this done, remove the cordfrom talisman, lift it high, and smite it three times with sword, and proclaim: by and in the names of amoun the concealed one, and a1 strong and mig

zm vrelp. lap zir 10-iiad. pause and feel the invoked force. in the name of yeheshuah, yehovashah, i invoke the power of the recording angel. i adjure thee, 0 light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic who is thy lord and god. by all the symbols and words of power; by the light of my godhead in thy midst. by harpocrates, lord of <230> silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defence; that i may become invisible, so that seeing me men see not, not understand the thing that they behold. go to east and perform invoking hexagram ritual of binah, tracing saturn

hat the vapours of this magical water and this consecrating fire be as a basis on the material plane for the formation of 426 the golden dawn: volume 111 book six this shroud of art. formulate mentally the shroud. i, a.m.a.g, frater of the order of the g. d. and a= of the r.r. et a.c.,a lord of the paths in the portal of the vault of the adepti, do hereby formulate to myself the blue-black egg of harpocrates as a shroud of concealment that i may attain unto knowledge and power for the accomplishment of <234> the great work, and to use the same in the service of the eternal gods, that i may pass unseen among men to execute the will of my genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a

hen it becomes a highly useful gift, sometimes a necessity; and also in observing what occurs astrally when certain sigils or pentagrams are traced or names vibrated. there are several methods of testing and protection, in addition to those already mentioned. the supreme method of protection- though it is infinitely more than technical means of banishing- is through the assumption of the god form harpocrates. the astral image should be formulated either as rising from a lotus, or else standing erect over two crocodiles. little need be said about this technique; it is adequately described elsewhere, in z.1. incidentally, this is an excellent preparation for meditation or vision, to formulate the form about and around one, and to identify oneself with it. in the event, during any vision, tha

RUBY TABLET OF SET

he sequence of magical aeons in terms of the osirian triad (isis, osiris& horus the younger, he emphasizes the position of horus as the avenger of his father osiris- a role accorded only the osirian corruption. additional confirmations are to be found in magical and philosophical commentaries on the book of the law, wherein "hoor-paar- kraat" is identified on page #94 as the "god of silence" and "harpocrates, both designations of horus the younger. on the following pages his position as the son of osiris is restated. there are abundant additional examples. grant also endeavors to identify set with "shaitan, whom he states was the god worshipped by the yezidi in mesopotamia. the yezidi religious texts- the black scripture and book of the revelation- do not use the term "shaitan" at all, cal

found in his book the equinox of the gods, published by the o.t.o. in 1936. see also the temple of solomon the king in his equinox #i-7. for an outside analysis, see pages #61-66 (aiwass, the holy guardian angel) in john symonds' the great beast (london: macdonald& co. ltd, 1971. 27. the book of the law #i-7. 28. see pages #22 #399, and #665 in crowley's confessions. concerning horus the younger/harpocrates, cf. veronica ions, egyptian mythology, new york: hamlyn publishing group, 1968, pages #68 and #72. 29. ions, op. cit, pages #67-68. 30. crowley, aleister, magical and philosophical commentaries on the book of the law. montreal: 93 publishing, 1974, page #268. 31. ions, op. cit, pages #45, 51, and #70. 32. budge, from fetish to god in ancient egypt, london: oxford university press, 193

. k, i, 97. the hieroglyphs for erui include two hawks, the symbol of horus, and the egyptian word for horus is eru, in egyptian language (ref. j, pp. 108-9) we read that "in the oldest texts the dual is usually expressed by adding ui or ti to the noun, or by doubling the picture sign" khem would thus seem to be the god of the upper egyptian nome of the dual horus- eru-ur (harwer) and eru-p-khar (harpocrates, or horus the younger. form is set and emptiness is harwer. form is life and emptiness is death. in the book of the dead the deceased is called osiris plus his/her mundane name, as for example, osiris ani "xem ren-f" means "whose name is unknown (ref. i, pp. 92/310 and 217/356. combining this with what we know about the way the egyptians thought of khem, the last sentence in this secti

rom khem. this corresponds to the first two lines of hieroglyphs in the stele of xeper (see ref. b, p. thoth-9. the throne of set is in darkness and the symbolic thigh of set blocks out the light of khem. set is alive and has form. khem is dead, a mummy, and is empty. xem-set has been newly-created as form by set. in the top part of the second panel we find four gods and one goddess of emptiness: harpocrates, osiris, isis, horus the elder, and ra, four of which are gods created by man, and one of which is the model for the others. each represents a hindrance, a pitfall, on the path which xem-set follows. harpocrates is the child in all of us. osiris is death. because xem-set is depicted as being male, isis represents the physical pleasures which tempt him. horus the elder is harwer- the bl

stele of revealing (obverse) aleister crowley's inability to see beyond the aeon of harwer to the aeon of set is evident from his limited understanding of the stele of revealing. he thought ra-hoor- kuit to be a manifestation of horus the younger, son of osiris and isis, and thus symbol of an "aeon of the son" to follow those of the mother-goddess and father-god. had or hadit was "heru-pa-kraath (harpocrates= the infant horus, and the complement to the limitless extension of nuit.(3) since the stele of revealing seemed so definitely within the osirian cult, then, i paid little attention to it when considering the magical and philosophical mandates of the temple of set. as it turned out, this was an erroneous judgment. stele of revealing (reverse) during the period of july- october x, lynn

SETH IN THE MAGICKAL TEXTS

sion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome beginning with this name, see now also p. mich. xvi.757 j 1 (suppl. mag. ii.48) and suppl. mag. ii.95.14-16. 31 see c. bonner, studies in magical amulets (ann arbor 1950) 203. the amulets show the sun god iao-harpocrates. doresse did not cite this evidence either. 32 the name is the first part of a palindrome; for the decipherment of which see tardieu "aberamentho" 416. in the glossary at the end of the greek magical papyri in translation, it is said that "no meaningful decipherment of the word has been put forward (331. for thoth's connection with the flood of the nile, see d. bonneau, la crue du nil

SIR WALLIS BUDGE EGYPTIAN MAGIC

oduction and life. the first group of gods are--nehebka offering to horus his eye, a goddess with the eye of horus for a head, the cow of isis- hathor described above, the four children of horus, two lions, a member of the human body, the pylon of heads of khnemu the god of reproduction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the being whose name u

gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights they came to the place w

engraved with figures of many of the gods of ancient egypt, gods well known from the monuments of the earlier dynasties, and also with figures of a series of demons and monsters and animals which have both mythological and magical importance. many of these are accompanied by texts containing magical formula, p. 148 magical names, and mythological allusions. in the principal scene we see horus, or harpocrates, standing upon two crocodiles; on his brow is the uraeus, and he wears on the right side of his head the lock of hair emblematic of youth. in his hands he grasps serpents, a lion, and an antelope, and it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

in managed to take possession of it; he tore it into fourteen pieces, which were dispersed in different locations; several tombs of osiris were shown in egypt. the limbs of the god were thus to be found scattered here and there in widely separated places. osiris himself, however, came forth from the netherworld and vanquished typhon. a ray from him fell upon isis, who in consequence bore his son, harpocrates (horus).77 and now compare with the myth the world-view presented by the fifth century b.c. greek philosopher empedocles. he asserted that an original unity was torn apart into the four elements (fire, water, earth, and air) or into the multiplicity of existent beings. he posited two opposing powers, which bring about within the world of existing things the processes of becoming and pa

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

minati corps. pagan origins of the sign of silence the masonic practice of signs warning of frightening penalties for breaking silence most definitely is of pagan origins. in greece, rome, babylon, and egypt, those who had loose lips often paid with their lives and fortunes, so sacred and guarded were the secrets of the mystery religions. the egyptians and romans even worshipped a god of silence, harpocrates, a form of the solar deity. harpocrates was often pictured sitting on his mother's lap, suckling at her breast. later, the catholic church adopted similar images in the veneration of mary with child. sometimes harpocrates was pictured naked or with horns on his head, symbols of power. he often sat on a lotus flower. the lotus is a sexual symbol of the female vagina.7 "silence, slaves

eration of mary with child. sometimes harpocrates was pictured naked or with horns on his head, symbols of power. he often sat on a lotus flower. the lotus is a sexual symbol of the female vagina.7 "silence, slaves, or we'll cut your throat from ear to ear" 289 in the active days of benjamin franklin and our nation's founders, their secret society counterparts in great britain made use of the god harpocrates. sir francis dashwood, instrumental in the british operation of the illuminati, recruited nobility for his hell-fire club, a secret group based on magic, satanism, and sex. numerous harlots and sometimes newly deflowered virgins were scandalously used by dashwood and his occultic, jolly men. on club premises, the members erected a statue of harpocrates, depicting him solemnly holding a

ting sidenote: as a child watching tv in the early days (1950s, one of the most popular programs was a game show hosted by jewish comedian groucho marx. groucho had a brother, harpo marx, who was also a comedian and starred in numerous tv programs and in movies. harpo always played the cherubic character of a mute young boy, with blond hair in curls. in other words, harpo was cast in the image of harpocrates, god of silence and secrecy, also known as horus the child. 290 codex magica "silence, slaves, or we'll cut your throat from ear to ear' 291 292 codex magica lawrence summers, president of harvard university and former secretary of the treasury under president bill clinton (photo: time magazine, may 24, 1999) silence, slaves, or we'll cut your throat from ear to ear" 293 294 codex magi

t from ear to ear" 293 294 codex magica harpo marx giving the silence sign, finger to lips. one of the three marx brothers comedy team groucho and chico were brothers harpo's given name at birth was adolph, which he later changed legally to arthur. but in his entertainment career, he played a mute pantomimist and uttered not a word. his stage name "harpo" was obviously a derivative of the name of harpocrates, the ancient greek god of silence "silence" a painting by odilon redon (1911, is a portrait of harpocrates, the god of mystical silence. fifteen up to their necks in mischief when it's your neck up there on the chopping block, you don't want a dull blade. anonymous spectator in crowd at guillotine execution, paris, france, 1789 y o u' v e no doubt heard the old saying "up to their neck

THE MIDDLE PILLAR

re, whence it commences to surge backwards in the mind's eye upon the student. some seconds after the projection and audible vibration of the name the student should bring his left foot sharply back, and after dropping both hands to the side, raise the forefinger of the left hand to h s lips. this is called the protecting sign, or sign of silence. it is the traditional gesture of the egyptian god harpocrates-one of the symbols employed to represent the holy child that grew from the union of the two opposites. it thus represents the growth, silent and unseen, of the golden flower. whilst employing the sign of silence, the student should contrive to imagine that the name which has been projected by the first sign to the outer limits of space, surges back upon him, penetrating him through and

body. pranayama: sanskrit word for "the breath way" yogic techniques for breath control and vital energy manipulation. prithivi: the tattva associated with the element of earth. its symbol is the yellow square. projecting sign: also called the "attacking sign" and the "sign of horus" one of the neophtye signs of the golden dawn. protecting sign: also called the "sign of silence" and the "sign of harpocrates" one of the neophtye signs of the golden dawn. psyche: the greek word for "soul" the mind functioning as the center of thought, emotion, and behavior and consciously or unconsciously adjusting or mediating the body's responses to the social and physical environment. psychiatry: the branch of medicine that deals with the diagnosis, treatment, and prevention of mental and emotional disor

THE SECRET RITUALS OF THE OTO

consecrated circle or in a room full of holy images before whose glory the powers of darkness tremble every day. such images are: 1. the sun. 2. the holy phallus. 3. the great seal of babalon. 4. the stele of revealing. 5. the great seal of the o.t.o. 6. the great seal of baphomet. 7. the image of baphomet./the image of babalon. 8. the eye within the triangle. 9. the rosy cross. 10. the image of harpocrates upon the lotus, or standing upon crocodiles. 11. the image of babalon with the phallic reference om mani padme hum. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phallic significance be most firmly gra

TYSON DONALD SOUL FLIGHT

rom ancient and forgotten languages. however, the words used by the golden dawn were not meaningless, but were hebrew names of god that were sounded by members of the golden dawn in a manner similar to the way that the egyptian magicians and gnostic priests vocalized their barbarous words. israel regardie wrote that the supreme defense when traveling in astral realms was to assume the god-form of harpocrates, the greek god of healing "the astral image should be formulated either as rising from a lotus, or else standing erect over two crocodile^ a manner of testing the truthfulness of spiritual beings was to confront them with the golden dawn symbol known as the banner of the west, a black banner upon which is an upright white triangle having within it a red cross "thus, should the being be

TYSON DONALD THE MAGICAL WORKBOOK

he name vibrated aloud. i find that more force of projection is achieved when the arms and hands are fiung downward as well as forward from the sign of apophis upon exhalation, while the step is taken with the right foot. another difference is the use by the golden dawn of the sign of silence to create an inner stillness after the violent act of projection. this posture, also known as the sign of harpocrates, is made by standing with the feet together, right arm at the side, left index finger pressed to the lips. in my own experience, i find the sign of osiris risen more potent in forming a barrier against a reflux of power from the charged object. when charging a physical object, the purpose is to expel as much occult force of the desired kind as strongly and quickly as possible, then to

gaze upward to the white star that is high overhead. speak in a clear voice the following adoration of the light so that the words resonate within your body, and within the astral temple "holy art thou, lord of the universe, holy art thou, whom nature hath not formed, holy art thou, the vast and the mighty one, lord of the light and of the darkness" lower your arms to your sides. make the sign of harpocrates by pressing the tip of your left index finger against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another room, concentrate on the stillness within the astral temple as you gaze inwardly at the candle burning on

e star that is high overhead. speak in a clear voice the following adoration of the light so that the words resonate within your body, and within the astral temple. cleansing a space 229 "holy art thou, lord of the universe, holy art thou, whom nature hath not formed, holy art thou, the vast and the mighty one, lord of the light and of the darkness" lower your arms to your sides. make the sign of harpocrates by pressing the tip of your left index finger against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another room, concentrate on the stillness within the astral temple as you gaze inwardly at the candle burning on

WORKING CEPHALOEDIUM VERSION 1

es and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of

ear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for h

WORKING CEPHALOEDIUM VERSION 2

stes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of men

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