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Michael Wynn's Occult Reference Library

HIGHER GENIUS,HIGHER-GENIUS

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lled the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light

g with osiris the redeemer in that golden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension' sign of the enterer the neophyte grade sign represents that of groping forward in search of truth. it represents bringing forward the light, and our search for our higher genius. stand and elevate the mind to the contemplation of kether. elevate the arms above the head as if you are touching kether, and take a short step with your left foot at the same time. bring the hands over the head forward as you are completing the step. thrust them out from the level of the eyes horizontally. your arms should be fully extended, fingers straight, palms downward, and yo

the side of chesed, put forward and taking a hesitating step in darkness. the left foot alludes to isis which is the beginning of action. action is necessary for the achievement and fulfillment of the great work. on a deeper level, the step alludes to the beginning of a journey as well as to the stomping down of the evil persona. this is accomplished through the process of self sacrifice unto our higher genius. thus, the step is appropriately six inches which equals tiphareth, the sephira of self sacrifice. secondly, as you advance your foot, it will be placed toe to heel next to the inside of the other member's foot you are sharing the step, grip and grand word with. at this point, you have completed the step. the grip standing in the form above, toe to heel, you are now ready to exchange

re but tips of an iceberg. each one of us knows that deep down below our ego, our exterior self, there is alot more to who we are, and that there is much of knowledge and truth and wisdom within. many times, this truth and wisdom comes out in our nightly dream work and pathworking. this you could say is the primary reason for pathworking. it is to elevate our consciousness and become one with our higher genius. on the other hand, magical and ritual work is really an exterior activity. when mastered, it becomes an interior state of mind; it should be charted and understood. the neophyte should start off on the right path by beginning with the proper method. this is to say, use two books or diaries of your choice being hardbound or notebook. nightly dreams may be recorded in part of one book

ADEPTUS MINOR INITIATION

33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of the neck, which is also symbolic of the void that you must cross for the achievement of the great work and the uniting with your higher genius. it is also symbolical of the blood that you are willing to shed to defend this order and the principles of divine light. let the blood that drips from your wound symbolically mix with the blood that has been previously shed by the adepti that have gone before you. may it also be the reminder that you must never shed the blood of any of your brethren of the r.r et a.c. either by word

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ns. pages 326-332 give a formula for rising on the planes "number iii- pages 151-169 give details of certain magical formulae. pages 170-190 are a very perfect example- classical, old style- of a magical ritual for the evocation of the spirit of mercury. pages 190-197- a ritual for the consecration of a talisman. a very perfect example. pages 198-205- a very fine example of a ritual to invoke the higher genius. pages 208-233- ritual of initiation, with explanation of the same. pages 269-272- ritual of obtaining the knowledge and conversation of the holy guardian angel by the formula of i.a.o. pages 272-278- ritual to make one's self invisible "number iv- pages 43-196- treatise, with model records, of mental training appropriate to the magician. 207 "number v- the supplement is the most per

ALEISTER CROWLEY EQ I 5

r than the wind and the dew that cooleth it. i am light, and i am night, and i am that which is beyond them. 25 there are long intervals between many of these paragraphs, the seer having been lost to being. the reader will note that "the great and terrible angel" has not been mentioned, but comes in suddenly. this was because the seer's speech was inaudible, or never occurred. this angel was the "higher genius" of the seer. i am speech, and i am silence, and i am that which is beyond them. i am life, and i am death, and i am that which is beyond them. i am war, and i am peace, and i am that which is beyond them. i am weakness, and i am strength, and i am that which is beyond them. yet by none of these can man reach up to me. yet by each of them must man reach up to me. thou shalt laugh at

ALEISTER CROWLEY EQUINOX EQ I 2 2

ither a usurper of the faculties of the higher, nor a sensual despot, but an initiated ruler and an anointed king, the vice-roy and representative of the higher will (because inspired thereby in his kingdom which is the man) then shall it happen that the higher will "i.e" the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature; and the man shall become what was said of enoch "and chanokh made himself to walk for ever close with the essence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how

ALEISTER CROWLEY EQUINOX EQ I 3 2

fest appearance in the early autumn of 1899 the mighty but fallen spirit buer, to compel his obedience unto the restoring of the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the f

wledge to help my fellow-men. and, finally, i pray thee to let there be a link of bondage between us: that i may ever seek, and seeking, obtain help and counsel from thee who art my very selfhood. and before thee i do promise and swear; that by the aid of him that sitteth upon the holy throne, i will so purify my heart and mind that i may one day become truly united unto thee, who art in truth my higher genius, my master, my guide, my lord and king! the result of these magical experiments was twofold. first, by degrees p. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.21 this is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulatin

y-one symbols,12 "i.e, the ain(=61) is thus denoted. the rose and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the s

yet. the aspirant quits the portal, showing that to complete the great work one must go out into the world and work""third point" represents iao, the synthesis of that three-fold work. osiris not only risen but glorified, for iao is the name also of the highest, as the gnostics do assure us. here then the "chief adept" is the glorified osiris: the postulant being only the risen osiris. again the higher genius is formulated. the 27 heaven. postulant is now well in touch with the higher soul in kether; but has not yet "begun" the great work. the pastos is without "for it will never be wanted again" but in south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there

wn hereafter""the chant" hear, o amoun! look with favour on me, thy neophyte, now kneeling in thy presence! grant that the music of thy mighty name iota alpha omega, the signs of light, the symbol of the cross, the woven paces of the mystic 3, may be as a spell and a charm and a working of magic art, to draw down my higher soul to dwell within my heart, that the great and terrible angel who is my higher genius may abide in my own kether unto the accomplishing of the great work and the glory of thine ineffable name, amoun "the mystic dance [here we have the sign of the cross at the centre. the magus then whirls off in the triple 3, chanting the name and giving the sign appropriate, very slowly at first, ever quickening. and having fallen down in an ecstasy, let him after awake; and say "i a

ALEISTER CROWLEY EQUINOX EQ I 4

on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman w

ANALYSIS OF THE 5 6 INITIATION

uirements. how this prepares the candidate 1. the candidate is allowed to face fear within him or herself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiri

ree are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his gr

to the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty

ast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

es to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this axis t

GOLDEN DAWN RITUALS T

ll, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea

GOLDEN DAWN RITUALS T3

nt call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea

GOLDEN DAWN RITUALS U1

inciple, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet only few of the sons of men know it, or feel its presence. still less, do they believe in or comprehend those higher potencies- angelic, archangelic, or divine, of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness since for it to do so, the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifest

his is the higher will and the divine consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine a

GOLDEN DAWN RITUALS U3

neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil

ia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized i

derstand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working

man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our lower will may be willing to receive

ure of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a b

GOLDEN DAWN RITUALS U4

no clear-cut sense of direction. the untrained are on a journey, but he/she knows not where. the adept, when skrying, must be firm that exploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us

GOLDEN DAWN RITUALS ZAM11

he night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the

GOLDEN DAWN RITUALS ZAM20

erse with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine and only selfhood which is in thee so that i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel w

tral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty nam

in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy

GOLDEN DAWN RITUALS ZAM21

desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and let us always commit to defending this temple, this order and all those who in innocence seek the true and celestial light with whatever force necessary. let us kneel "oh lord of the universe, the vast and mighty one, into thy hands do we place our hopes and our trust, for without you, our lord, we ar

GOLDEN DAWN RITUALS ZAM3

no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sigh

the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projecting it unto the healing petitions surrounded by the four elements (notice that the adept is now in the position of the creative force as tho-oth in the exordium of the enterer of the threshold) step 14 at the pinnacle of projected power, let the adept say "khabs om pekht" followed by the sign of silence. chief ade

GOLDEN DAWN RITUALS ZAM5

ight of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentag

ram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white

g it into the god form of osiris. step 3 when the god form becomes extremely strong, make the lvx symbols with your arms, and vibrate hcwhy hwchy. feel the energy expand from your heart center until it encompasses your whole body. concentrate, now, only on the divine white brilliance above you, and vibrate iao and command the divine light to descend. feel yourself connected and in union with your higher genius. be completely and totally in control of the elements. know that the elements within you have been purified, and recite the following: 7 "i am he, the bornless spirit, having sight in the feet. strong and immortal fire, i am he the truth! i am he who hate that evil should be wrought in the world! i am he that lighteneth and thundereth! i am he from whom is the shower of the life of t

girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior a

GOLDEN DAWN RITUALS ZAM7

smute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the uni

LIBER SAMEKH

ation of the goetia h although its only connection with the goetia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906

MICHAEL WYNN THE SOUL TRAVELERS

large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f the occult knowledge that one of the chiefs possessed at that time. in one sense, of course, what those critics claim is perfectly true. the principal formulae and teaching are concealed in the preliminary neophyte grade and that of adeptus minor. it is the development of the ideas in these ceremonies which constitutes the great work- the disclosure of the essence of mind, the invocation of the higher genius. these, however, are the high ends and the final goals of the mystic term. notwithstanding his limitations these are ultimates to which every man mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised. every element therein demands equilibriation in order that illumination

tanding of its causes, invariably constitute the first impetus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish th

not quite as simple as that. it is in vain that the wine of the gods is poured into broken bottles. each part of the soul, each elemental aspect of the entire man must be strengthened and transmuted and brought into equilibrium and harmony with the others. integration must be <74> the rule of the initiate, not pathology. in such a vehicle made consecrate and truly holy by this equilibriation, the higher genius may find a worthy and fit dwelling. this and this alone, may ever constitute the true nature of initiation. with each of the grades just described, a certain amount of personal work was provided, principally of a theoretical kind. the basic ideas of the qabalah were imparted by means of so-called knowledge lectures, together with certain important symbols and si@cant names in hebrew

<94> the rose-cross is a lamen or badge synthesising a vast concourse of ideas, representing in a single emblem the great work itself- the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher genius to whose knowledge and conversation the student is eternally aspiring. in the rituals it is described as the key of sigils and rituals. the sword is a weapon symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. whe

inciple, as distinct from the more <214> illusionary life of the physical body. the shining flame of the divine fire, the kefher of the body, is the real self of the incarnation. yet but few of the sons of men know it or feel its presence. still less do they believe in or comprehend those higher potencies-angelic, archangelic or divine, of which the manifestation directly touching yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that for it to do so the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. that is the reason why, in some cases, in sleep only doth the higher will manifest itself by dream unto the ordinary man. in other cases it may be manifested

aath is the spiritual con106 the golden dawn: volume i book one sciousness, tiphareth the human consciousness, and yesod the automatic consciousness. it is the divine consciousness because it is the only part of man <215> which can touch the all-potent forces. behind yechidah are angelic and archangelic forces of which yechidah is the manifestor. it is therefore the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius, beyond which are the archangelic and divine. recall the tiphareth clause of an adeptus minor''i further solemnly promise and swear that with the divine permission i will from this day forward apply myself unto the great work which is so to purify and exalt my spiritual nature, that with the divine a

e neither a usurper of the faculties of the higher, nor a sensual despot-but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and fifth knowledge lecture 107 chanokh made himself to walk with god, and he was not, for god took him (genesis, v. v. 24) then also this shalt thou know, that the nephesch of the man shall become as the genius of the evil per

r about 1900, the schismatic sect appropriated as the name of their order, stella matutina, the morning star, thus continuing the significance of the enlightening function and purpose for which the order was founded originally. for, if one may speak of the order as having a specific purpose, then that sublime motive is to bring each man to the perfection of his own kether, to the glory of his own higher genius, to the splendour of the golden dawn arising within the heart of his soul. and its technique is always encompassed through the uplifting of the heart and mind by a theurgic invocation to isis-urania, the symbolic personification of the sephiroth of the supernal light. it is well known that venus is a planet peculiarly associated with occult and mystical aspiration. in the secret doct

if this invocation is slurred over or <155> inconsequentially performed, then a great deal of power must be 3 78 the golden dawn: volume 111 book five expended unnecessarily on the remaining parts of the ritual in order to redeem the entire operation from failure. and the operation would suffer from the disadvantage of having been effected by the human part of the magician, instead of by his own higher genius. if the vibratory formula of the middle pillar is very powerfully employed, using the name appropriate to the operation on hand, and if the force thus invoked is distributed throughout the sphere of sensation by the formulae of the mystic circurnambulation- both of which are fully described in z. 1, book five -then the chances of success are great. it is imperative to stress this poi

ritual of pentagram and hexagram. stand in astral banner of east. transformation open the temple arranged as for= by usual banishings, and the ceremony of the watchtowers. after the adoration, face east, and invoke the name eheieh by the vibratoy and circumambulation formula of themiddle pillar. do not proceed until the physical sensation of the invoked force is experienced. then contemplate the higher genius for some little while. lift both hands on high. in the divine name iao, i invoke thee thou great and holy angel hua. lay thy hand invisibly upon my head in attestation of this my solemn aspiration to the light. aid and guard me i beseech thee, and confirm me in this path of truth and rectitude, for the glory of the ineffable name. lower arms, and quietly utter: unto thee sole wise, s

prince of countenances, the great angel 438 the golden dawn: volume i11 book six metatron, he who bringeth others before the face of god. let him lead me in my aspirations after that divine and only selfhood which is in thee, that i may be enabled so to live that by the absolute control and purification of <253> my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house 0 adonai hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect malkuth, the resplendent intelligence, be thus exalted above every head and sit on the throne of binah, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from that great archange

e place of the guardian of the gate of the east, i draw thee into my heart, 0 vision of the rising sun. thou dwellest in the place of the balance of the forces, where alone is perfect justice <255> unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius. pass to cauldron on the altar. stand at east ofaltar, facing west, and as you read, place the ingredients into the cauldron. 0 adonai, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of eheieh and in the tremendous name of strength through sacrifice yeheshuah yehovashah, that thou manifest in me. manifest thou unto me, i beseech thee

forth of the blood of my heart, sacrificed unto regeneration, unto the newer life. and the bread and salt is as the foundation of my body which i destroy that it may be renewed. take elements astrally. then say: in the name of yhshvh the redeemer, i now set free any spirits that may have been imprisoned by this ceremony. conclude with l v x signs <259>the bornless ritual for the invocation of the higher genius temple arranged with banners of east and west, four enochian tablets, with a tablet of union on altar with the elements arranged over it. cross and triangle in centre. the whole ritual to be performed either with the hierophant's sceptre or lotus wand. z. a. m. to be clothed in white, wearing yellow slippers, white sash and consecrated rose cross. standing west of altar, face east, a

ulate temple three times. standing west of altar, face east for 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. still facing east, perform the qabalistic cross, formulating kether very strongly above one's head, equilibriating it in the form of a cross. then, aspiring to the higher genius, say: thee i invoke the bornless one. thee that didst create the earth and the heavens. thee that didst create the night and the day. thee that didst create the .darkness and the light. thou art osorronophris, whom no man hath seen at any time. thou art iabas. thou art iapos. thou hast distinguished between the just and the unjust <260> thou didst make the female and the male. thou d

RUBY TABLET OF SET

the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleister crowley used as his specific invocation ritual an adapted form of a hellenistic graeco-egyptian rite of exorcism. this beautiful but exceedingly complex ritual is preserved for us in the body of crowley's work as "liber samekh: theurgia goetia summa (congressus cum daemone) sub figura dccc" for today's working i have adapted a

THE HOLY ROSARY OF THE BRETHREN

hat colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elemen

e: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i salute thee, spouse of the father; obtain for us the gift of an ardent charity. recite: ave maria. step 7: visualize the infinite divine white brilliance and focus on your higher genius. recite: sanctus est tu dominus de mundi. first decanate: step 8 (first bead) vibrate: a) y b \yhla c) lakym step 9 (first bead) 6 say the following: nequaquam vacuum. step 10 (first bead) recite: pater noster. step 11 (first bead through the tenth bead) recite: ave maria. end of first decanate step 12: single bead: sanctus est tu dominus de mundi. second decanate: step 13 (first bea

THE MAGICIAN S KABBALAH

ll movement and direction. the emperor is the light of creation which bears one upwards through the letter heh, meaning "window. vi. lovers: operating at the same level as the emperor, but on the other side of the tree, the lovers represent the "impact of inspiration" from binah "understanding. regardie also notes that one interpretation of the card is "the liberating effect of the descent of the higher genius, a specific experience attributed to tiphareth. b. the initiation of the heart ix. hermit: the hermit connects awareness to the expansive force of chesed, love or mercy. the hermit embodies the contemplation of the heart on the mysteries of creation in the inner silence of devotion. as the sufi saying states "the worker is hidden in the workshop. xi. justice: the atu of justice is th

THE MIDDLE PILLAR

ve world or swapna. this is the world of dreams; it is the level of the instinctual drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit noble impulses or inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from higher sp

in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenetrates the material body of man. the object of this visualization is to awaken these sephiroth in balanced activity as a means of providing the higher genius, as the it may be named, with a psychic mechanism by which it may freely function within consciousness at the intent of the ego. it will be recalled, as stated as an axiom, that certain of the psychological principles of man have their correspondence with various organs and limbs and parts of the physical body. the exercise called the middle pillar is a demonstration of this axiom, g

born with a definite flair, it is quite impossible to succeed in ceremonial magic until a great deal of development has been obtained. and by development, i imply the awakening or formulation within of the sephiroth of the tree of life. development implies the arousing of the dormant power of the psyche. above all else it means the ascent into consciousness of the light and love and wisdom of the higher genius, the yechidah. until that light shines above and through the student, and the magical power is operative within, ceremony must remain what it is for most people: a thing of habit and custom-a set of observances perfunctorily to be performed, celebrations in which there is no trace of virtue, of value, of power. the divine power once awakened, and the light of the higher self pouring

e miniature universe which is man, there are innumerable elements and principles in constant activity, the entire ten sephiroth of the tree of life. the qabalistic cross and the pentagram ritual 49 if the reader will bear these brief explanations in mind, the description of the rubric which follows will be seen to have more significance than otherwise might be the case. atoh is a reference to the higher genius, the it. malkuth refers to the body ths with the yechidah being the dual expression of the living human organism, the two expressions of the yang and the yin, using these latter terms in their widest connotation. gevurah and gedulah, the two extremes of power as the hghest aspects of the ego, sigrufy the two modes of that ego's capacity for action and reaction. the final gesture, clo

ture, closing on a point whch is between these two extremes indicates the voluntary decision of the evolving psyche to seek a balanced position, the middle way a place which partakes of both the opposites and yet which is not subject to their equal but opposing pulls. it has been emphasized that the fundamental task of both analytical psychology and magic is to attempt to bring into operation the higher genius-or to bring into full working consciousness the content of the hidden and buried unconsciousness. we should remember the parables of the archaic philosophical religions whose fundamental tenet was that within man was a spirit, a dynamic center of consciousness which, because of its contact and association with matter, had been plunged into a profound sleep, a state of somnambulism. t

for he who runs may not read. what is implied is that continuation in the way of regular practice brings with it a recognition of the transcendental self. or, to put it in another way a bridge is formulated between the conscious and the unconscious, permitting the mind to be made porous to diviner t h g s. gradually and almost imperceptibly the student will become aware of the inspiration of that higher genius. the principal error on the part of earlier writers on magic-and my earlier literary efforts are also included w i t h the scope of these strictures-was that constantly they spoke of ecstasy and divine illumination and transports of spiritual delight.12 these experiences may be true of the more advanced or evolved student. for the average individual they can have but little meaning

he personal sphere and become infused into the character and nature of the physical and psychological constitution. the nature of these newlyacquired particles is such as not to impede the free flow of libido or of power and inspiration from the underlying levels of the unconscious to the superficial awareness of man. in this way a very real purification takes place, enabling the influence of the higher genius to penetrate the refined and porous brain to diffuse throughout the personality a more profound insight, and a keener zest and appreciation of life, and it bestows a greater ability to cope with it. the ritual itself is not a simple movement, but is composed of several phrases. the first is that of the qabalistic cross already explained. the second consists of the tracing of a limiti

hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated within, broods above, a silent watcher. it is for each of us the source of inspiration and freedom and enlightenment. it is life itself. daafh, the shadowy sephirah, which develops in the course of evolution as we learn the domination of our mental and emotional propensities, is situated at the nape of the neck. its position is at a point on the

nhood being enriched may thereby be assumed into godhead. always does this system begin from the real center of workingthe hgher genius which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself, a universe ruled and governed by his own divinity. so whatever magical work is undertaken must always be in accordance with the dictates and under the surveillance of that higher genius. and sin

south in the lbrp. adonai ha-aretz: hebrew phrase for "lord of earth" divine name associated with malkuth in the exercise of the middle pillar. adonai melekh: hebrew phrase for "lord and king" associated with earth and malkuth. agla: hebrew notariqon for the phrase atah gebur le-olahm adonai or "thou art great forever, my lord" associated with the north in the lbrp. augoeides: greek word meaning "higher genius" usually refers to the hga or higher self. ahih: see eheieh ajna: sanskrit word meaning "order" or "command" refers to the brow or thrd eye chakra. 252 the balancbee tweenm inda nd magic akasha: derived from a sanskrit word meaning "to shine" the tattva associated with the element of spirit. its symbol is the black egg. amen: a notariqon or acronym for the hebrew phrase adonai melekh

TYSON DONALD NEW MILLENNIUM MAGIC

s he or she already knows. the guardian becomes both teacher and text. it is exceedingly rare that a perfect communication with the guardian is estab- lished. equally rare is an utter lack of communication. all except the lowest dregs of humanity have at least flashes of awareness that something larger than them- selves is concerning itself with their lives. the guardian has been described as the higher genius. this is perhaps an unfortunate description as it conveys the impression that the guardian is nothing more than a hidden level of the personality expressing itself through conscious- ness-no more than a metaphor for the noblest aspirations and most exalted thoughts. such a view is true as far as it goes, but is limiting. the guardian should not be thought of as a discrete being, for

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sw

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