On the Relationship between a Probationer And His or Her Neophyte

On the Relationship between a Probationer And His or Her Neophyte

Epistola Publica I

“Do what thou wilt shall be the whole of the Law”

The Chancellor of A∴A∴ views without satisfaction the practice of Probationers working together. A Probationer should work with his Neophyte, or alone. Breach of this rule may prove a bar to advancement.”—Official pronouncement, The Equinox, I:5.

At the very beginning of one’s approach to the Order known by the initials “A∴A∴”, one is confronted with the daunting Task of studying what, at first, seems to be a rather hefty set of books for a minimum of three months. After this time, the Student may request his or her Exam (which is “open book”, by the way) and, should he or she apply him or herself in answering the questions to the satisfaction of the Brother or Sister appointed to evaluate these matters, the Student is then immediately passed on to a member of the Order of the Grade of Neophyte 1◦=10▫ who shall receive him or her as a Probationer 0◦=0▫.

As all Probationers know, the Ceremony of Reception is a simple one, the general characteristics being that he listens to the reading of ‘Liber LXI (Causæ): The History Lection’, the Task of a Probationer, and after considering the matter for a time, takes and signs the Oath of a Probationer. No other single action at this grade is as significant, and some hold it to be the only necessary initiation one must take within the Order.

The principle business of the Probationer is to “begin such practices as he may prefer, and to write a careful record of the same for one year.”¹ While there is an extensive curriculum from which the Probationer may choose, and even further all potential practices are open to him or her, it is suggested that one choose from the curriculum given as that material is what the Probationer and his or her Neophyte have in common: It is nearly impossible for one’s Neophyte to gauge the merits or demerits of a practice of which he or she has not even heard; hence the injunction that the very first time the Probationer enters such a practice into his or her Record he or she describes it fully, so at the least the Neophyte has some clue to what is even being done. 

Frater O.M. 7◦=4▫ (Aleister Crowley) referred to the Instructor² as “the sparring-partner of the pupil”. This implies that the Instructor may not always say what the student wants to hear…in fact, he shouldn’t! For if all he or she tells the student is what the student wants to believe, is not the student living in a room full or mirrors? What effect, then, has the Instructor had on the student, other than to more fully involve the student with him or herself in a narcissistic way?

At the heading of this short epistle was a quote from the editorial of The Equinox I:5. This was not lightly done: What I have seen since we have begun to take on several new members contacted online is the very problem that they have taken on too many instructors, be they people, blogs, websites, or the like. By taking in so many varying points the student does not have a chance to build his or her own foundation from which he or she can then alter things to their satisfaction: As the old saying goes, one has to know the rules to break them! Study the curriculum given; that is enough for any assiduous student, and doing otherwise demonstrates that the Probationer is not putting enough time into the material originally assigned! There is far more in ‘Liber E’ and ‘Liber O’ than many suspect, and I agree with Israel Regardie that the perceptive student could spend years on each paper!

The other issue is people: Many, if not most, of us, are members of some other magical society or group. This is to be expected, and one cannot reasonably leave these for a year or more during one’s period as a Probationer of A∴A∴. If you are a Freemason or Martinist, go to your lodge, etc. Such things are not a problem and no one could reasonably ask you to stop doing so. What is problematic is engaging another in one’s personal Work during your tenure as a Probationer. This kind of problem is, I believe, one of the primary reasons that that pronouncement was made in the first place back in 1911 e.v.

This is not an issue of control; far from it. The purpose of working alone is so that the Instructor can learn about you, and you alone. Once someone else becomes involved, the Instructor must wonder: “Is this the student’s insight, or was it given to him/her by another?”; “Did the student accomplish this, or was it due to the presence of the other?” These kinds of questions, as you can see, make it extremely difficult to assess the Probationer for advancement! And even if said Probationer was advanced in the outer sense, the “bar to advancement” clause is still valid, as he or she would have been advanced to a grade for which they were not spiritually prepared. In a nutshell, as Scientific Illuminists, the experiment would be tainted.

Wishing all Fratres and Sorores the very best in the Great Work! 

‘Love is the law, love under will”

Frater H.A.


1 – From ‘One Star in Sight’, found in Magick: Book IV, Liber ABA (Weiser, 1997), p. 489. 

2 – Crowley used the term ‘Superior’ in his time to refer to that relationship in the Order. We have followed the practice of Frater Adjuvo 2◦=9▫ (Marcelo Motta) in using ‘Instructor’; for how can a “King” have a “Superior”

The Three Chiefs

On the Three Chiefs: Their Roles & Symbolism 

“Do what thou wilt shall be the whole of the Law”

Inherited from the original Hermetic Order of the Golden Dawn, the Outer College of A∴A∴ and the Ordo R.C. are governed by a Triad of Officers: The Cancellārius (1) (Chancellor), Imperātor (2), & the Præmonstrātor (3). Both ideally and symbolically, they are members of the Second Order and provide not only a governing body for the Outer Order G.D. (the Order which is both largest and requires far more need of such governance), but provide in and of themselves a certain function in relation to one another that is instructive regarding members of the Ordo R.C. and their relations one to another in the hierarchy. It is intended to provide a brief account of them here, so that the general membership may acquire some basic understanding of what these Officers are as well as of their function.

On July 29, 1906 e.v. we find in Crowley’s Record (4): “Sunday night. D.D.S. and P. discuss a new Order. D.D.S. wants Authority. I should write and say, ‘Perfect the lightning-conductor and the flash will come.’”, but it wasn’t until November 15 of the following year that he wrote “Saw D.D.S. and got him to consent to O.” In this he meant the initial governing Triad, which in the beginning consisted of Jones as Præmonstrātor and Crowley as Imperātor, yet due to the lack of anyone of sufficient Grade, a Probationer by the name of J.F.C. Fuller was chosen as acting Cancellārius. Almost throughout the existence of the Order since, it has been the case that, because of a lack of sufficient Adepts, at least one of the governing Chiefs not been of sufficient Grade! While the above is of historical interest, it gives me the opportunity to delve into a fact that very few seem to realize: The Offices are intimately related to specific Grades, and symbolically represent such, regardless of the Grade of the person functionally acting in that position. Understanding this, the honorary holding of such a Grade for that purpose then becomes easier to understand. Their relationship was first explained in a Second Order Golden Dawn document called “Z.1 The Enterer of the Threshold” (5), and they are as follows:

Præmonstrātor 7◦=4▫ Chesed to instruct
Imperātor 6◦=5▫ Gevurah to command
Cancellārius 5◦=6▫ Tifareth to record

They are reflected into the Outer Order as Hod reflecting the Water of Chesed, Netzach the Fire of Gevurah, and Yesod the Air of Tifareth. But much more can be discovered about them, and how they relate to the Grades associated with them from “One Star in Sight”:

The Præmonstrātor (7◦=4▫)  and its corresponding Grade “confers authority to govern the two lower Orders of R. C. and G. D.” and “…will…be known as the leader of a school of thought.” Not only is this true for the Office of Præmonstrātor, who in essence maintains both the type and quality of the instruction of the Outer College (and in a sense all Grades below his or her own), but as is well known all Exempt Adepti must set forth their own ideas in published form. While the Order has certain set criteria for advancement, how this is brought about, and making sure this is done in some consistent form, is for him to set about; but he or she has a very important Task, and to that end cannot see to every rule being followed out once he or she has set it down, or in most cases given the order for instruction to continue as is. That is the Task of his or her immediate inferior. 

The Imperātor (6◦=5▫) is there to carry out the word of his or her Superior. As anyone of even moderate military rank knows, one cannot go to one’s Superior for every little thing. One has to know the letter, and put it into action with “absolute Self-Reliance, working in complete isolation, yet transmitting the word of his superior clearly, forcibly and subtly (6)”. “His work is to use these to support the authority of the Exempt Adept his superior. (This is not to be understood as an obligation of personal subservience or even loyalty; but as a necessary part of his duty to assist his inferiors. For the authority of the Teaching and governing Adept is the basis of all orderly work.)”. While the essay here appears to be speaking only of any Major Adept, it is clear how this applies to the job of the Imperātor, and it takes very little to see that every Adeptus Major, in the line from his or her Instructor down to the last Student, is in fact in one sense an Imperātor!

The Cancellārius (5◦=6▫) or Chancellor is generally the most well-known of the governing Triad, as he or she is the face of the Order to all new applicants. He or she is “to manifest the Beauty of the Order to the world, in the way that his superiors enjoin, and his genius dictates.” which, on the personal level of any Adeptus Minor, is exactly what the Cancellārius does for the Order as a whole. He or she not only records, but keeps records of all members, providing a central file so that, should any member lose touch with their Instructor through the latter’s death or the like, they will not be then shut out from the Order by way of a break in the chain. The Cancellārius provides for the examination of Students, and answers all queries directed towards the Order.

These Three Officers work together in a unique way, and in practice if one office is vacant another is voted into it by the other two. Agreement between them in such cases is important for harmonious functioning of the Triad as whole; and this is particularly true for the Cancellārius, who is in effect the public face of the Order. Other lineages may handle these latter interactions differently, but in the early birth pangs of our own, as its own being, have found these rules to be of immense practical value. Thus far concerning the Three Chiefs of the A∴A∴.

“Love is the law, love under will”

Frater H.A.


1. Lat. “secretary”; fem. Cancellāria. 

2. Lat. “commander; chief”; fem. Imperātrix.

3. Lat. “one who points out beforehand; guide, director”; fem. Imperātrix.

4. The Equinox V:4, Sex & Religion, (Nashville: Thelema Publishing Co., 1981). 

5. The Golden Dawn, ed. Israel Regardie (Llewellyn, 1992). 

6. These words also have another meaning, not obviously relevant to the present subject. 

The Magical Circle

“Do what thou wilt shall be the whole of the Law”

In most traditions, a magical circle is commonly used to make clear to the spirit world, the working space for the practitioner. In Liber ABA Part 2 is stated concerning the magical circle:

“The Circle announces the Nature of the Great Work.

Though the Magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. He will consider convenience and possibility. His circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. Once the circle is made and consecrated, the Magician must not leave it, or even lean outside, lest he be destroyed by the hostile forces that are without.

He chooses a circle rather than any other lineal figure for many reasons; e.g.,

  1. He affirms thereby his identity with the infinite.
  1. He affirms the equal balance of his working; since all points on the circumference are equidistant from the centre.
  1. He affirms the limitation implied by his devotion to the Great Work. He no longer wanders about aimlessly in the world. 

The center of this circle is the center of the Tau of ten squares which is in the midst, as shown in the illustration. The Tau and the circle together make one form of the Rosy Cross, the uniting of subject and object which is the Great Work, and which is symbolized sometimes as this cross and circle, sometimes as the Lingam-Yoni, sometimes as the Ankh or Crux Ansata, sometimes by the Spire and Nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage, “chymical nuptials,” and in a hundred other ways. Whatever the form chosen, it is the symbol of the Great Work.”

Many practitioners use a physical circle painted on cloth or drawn in the sand or with chalk on the floor. All physical considerations aside, I believe that it is most important, that practicing Magician already be projecting a magic circle, from within.  By this I mean that when one is working to purify the Nephesh, or the lower self, they must submit (on some level) to the Higher Self or some might say the Holy Guardian Angel.  It is this process which leads one to radiate what in my view is the ‘true’ magic circle. No lower entity or negativity can penetrate a circle established in this manner nor cause any harm to the practitioner through negative thoughts or deeds. The building blocks for this circle of light is the right motivation, and clear direction.  It’s a mastering of our thoughts, words and actions.  The Practitioner must be well aware of the tendencies of their lower mind and ideally under the guidance of the HGA. Some think that the use of a physical circle will protect them from harm, keeping at bay the lower spirits they work with. Yet, after the Magical operation, when the circle is down, it’s possible that certain entities bites them on the ass. Though a banishing was properly performed and the circle closed, certain “entities” stick around, feeding off the “weaknesses” of the Practitioner. You might say that the Practitioner doesn’t deserve the respect of the spirit world when not properly trained or ethically evolved. In a sense, this explains why in many cases people evoke all kind of spirits for their pleasure or sensation and end up in all kind of misery. So, it is fundamental that one begin the work of clearing the Ruach of its shadows and begin to build a foundation for a real magic circle of light. This, in practice, may take many years of dedication and hard work to fully realize yet, one will reap the rewards of their efforts.

Consider how when Buddha was tempted by the lord of death (Mara) he transformed the arrows and spears of her army into flowers. By the power of his realization (which I liken to actualizing a real circle of light) those negative energies instantly were transformed. Simply put, coming to the realization of the inner god is the best magical circle one can have.

Now consider the symbolism of Magician at the center of their circle, which from above appears as a point within a circle. The symbol of the Sun, or that of Hadit and Nuit conjoined; the fulfillment and realization of the Star whose number is 666

“Love is the law, love under will”

Frater Parusha


Qoph: A Kabbalistic Analysis of the Dreaming

Full Moon through the door.
Like a camel through the eye
of arcane needle.

“Do what thou wilt shall be the whole of the Law”

The Bible tells the story of a rich man who came to Jesus and asked him how to attain life eternal. Jesus tells him to live a good life by following the Ten Commandments. The rich man declares he already does that, but something is lacking. Jesus then tells him to sell all his possessions, give them to the poor, and follow him. The rich man goes away sad because he knows he won’t be able to do this. Jesus declares two things of importance. One is that “it is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of Heaven.” And two is that, to do what he is asking the rich man to do is impossible for a man, because this transformation is only possible for God.

While most people interpret this passage as either an admonition against greed or as a justification for tithing, the esoteric import goes in a quite different direction. The rich man is complaining that, while his external life is in observation of religious duty, he is not yet complete. Jesus’ answer seems to imply that the existing moral code, the Ten Commandments, should be but a stepping stone to get the man into an abundant and rich life. However, when the rich man asks what he still lacks, Jesus does not give him another code, but simply tells him to let go of something so that completion or perfection can emerge. What most people miss is the fact that the rich man cannot give up his wealth, not because he doesn’t want to, but because only God can produce the type of transformation necessary to let go of what holds him back. If we take the man’s wealth to be a symbol for one’s accumulated experience, the totality of one’s identification with organic life, we can then begin to see the story’s full import.

Now, let’s take a look at the meaning behind these terms. The hebrew for rich and abundant is ashir (Ayin-Shin-Yod-Resh), with a value of 580 in gematria. This is what the man had, yet he is unsatisfied with his mere material success and looks for the sense of profound peace and spiritual completion known as shalom (with a numerical value of 376). To go from ashir to shalom, you extract the difference: 580 – 376 = 204. The value of Bara is 204, which means Son, or Son of God. Therefore, the ending remarks of Jesus when he claims that to do this transformation is impossible for a man but possible for (1) God, he is passing on the formula of this transformation. To do this, however, divine intervention is needed. This divine intervention comes through the seed of God. When the rich man walks away, he is sad because he knows he cannot do this. Exoteric interpretation of the text leads most people to infer that the man is simply greedy. Jesus’ commentary, however, makes it clear that it is impossible for an ordinary person to accomplish what he asks. God is needed.

The esoteric import of this parable is given in the adage: “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven.” This adage gives the formula by which God’s help is invoked. The eye of the needle refers to the path of Qoph, (2) and the camel to the path of Gimel, (3) in the Tree of Life. This passage reflects the Essene teachings by stating that these two paths are connected. Of course, both are ruled by the moon and both are connections between two different triads. (4) Qoph connects Malkuth to Netzach, and Gimel connects Tiphareth to Kether. The former accounts for the connection between Manipura Chakra and our organic body, while the latter shows how the dewdrops of Amrit descend from the back of the head when the ojas are activated by the interaction of Ajna with Vishudda, activating the sacred fluid in the cerebellum. (5) The biblical passage is telling us how the interaction between these two passages is a key to the alchemical transformation. Let us examine each passage briefly and see how they interact alchemically.

In the microcosmos, the path of Qoph connects Manipura with the body. Since the path of Qoph is associated with both the moon and the back of the head, it is the path responsible for dreaming. Jodorowsky, Jung, Campbell and others see dreams as the archetypal language used by the body to communicate with the mind. These images are the oneiric language of the unconscious. Their origin can be just the subconscious mind trying to catalogue and make sense of the raw impressions of that day, or even a registry of current imbalances or impressions on the body. Of course, this path can bypass the conscious mind, and the impressions coming through are not necessarily of a logical nature nor voluntary. They are the dealings between the body and the soul.  

On the other hand, the channel can also carry signals from Netzach to Malkuth. Netzach can receive currents from Hod, Yesod, Malkuth and Tiphereth. Those signals coming from Yesod and Hod can affect our dreaming, of course, with both mental and erotic imagery, but they also open up the possibility of acquiring a conscious relationship with the Dreaming under intent. More importantly, these paths offer the possibility of transforming Qoph from a channel to the subconscious, to a channel to the divine, and the ability to make of the body a temple for God through the arte alchemica. When the path of Qoph is dormant, it serves as the channel for unconscious communication between body and soul. In “The Wake World,” (6) the bride describes her encounter with Qoph as follows: “There were nasty Jackals about, they made such a noise, and at the end I could see two towers. Then there was the queerest moon you ever saw, only a quarter full.” (7) When the moon is waxing, the dreaming is ruled by shadows, phantoms, and chaotic dualistic fluidity. The jackals, of course, are a reference to Anubis in his dual form of Anpu (who opens the road to the land of the subconscious and the underworld) and Ap-uat (who opens the road to the heavens). Anubis, therefore, serves as the guide who takes us through death and sleep, either to the subconscious or to heaven. The two towers they guard signify the path of Peh, (8) and its tower, which is the House of God, is here presented in its duality. Either way, Kephra will bring the sun through to its dawn, whether through the subconscious lands of the dreaming or through the Bardos (9) between incarnations. The sun comes up just as sure as we wake up once again or are reincarnated after the passage of death. However, the passage through this land offers the opportunity of a different kind of rebirth. The key is in the unification of all dualities under intent. This rebirth, as the parable of the rich man suggests, is only possible for God. The sun, of course, is not dead but shining its light on the moon. (10) If the moon is full through this passage, it will reflect the light of the sun and the passage is guided by intent. If Netzach contains the light of Tiphareth, the moon of Qoph will fill up with the light of divine intent and love. Another way to express this principle is to say that, if the Fool (Atu 0), being the only thing that survives the destruction of The Tower (Atu XVI), safely attaches to Netzach, then the path of Qoph will activate and unify soul and body under will. 

The path of Gimel is associated with the full moon. This path connects the Sahasrara Chakra with Anahata Chakra through Sushuma Nadi. It carries the kundalini up to the crown during Dhyana, as well as the Amrit (11) down to the lower chakras, activating them. In the macrocosmos, this is the passage through which the Holy Guardian Angel descends after the union between Chokmah and Binah opens the door of Daleth and gives birth to the Son. In a sense, Qoph connects the body directly with Manipura, just as in the macrocosmos the Earth and its biosphere are directly connected, albeit controlled by the passage and tides of the moon. But the path becomes active only when the moon has become full with the light of the sun. In other words, while the forces of Manipura are always in contact with our body, the path becomes fully active and conscious through Dhyana. Through Dhyana, (12) the solar current illuminates the dark 12 passages of our subconscious and allow body and soul to carry through the will of our spirit. Dhyana resolves the duality and shadows of the subconscious by unification and dissolution, and just like The Fool, survives the destruction of The Tower, the solar will survives the passage through the night. 

Let us examine how exactly the activation of Qoph (13) takes place. The kundalini serpent awakens in Muladhara and ascends to Swaddishtana. In one who is a slave to the sleeping state, this energy will follow the path of wants and organic tendencies. From the point of view of the mind, thoughts that flow and attach themselves to wants, fears, and mechanical tendencies give life to phantoms, kleshas, (14) and illusions. These mechanical thoughts tend to feed the libido and ground themselves in Malkuth through organic, automatic orgasm. A magician, however, learns to send the Kundalini and thoughts through the path of Peh, raising the energy towards Manipura, instead of grounding it. Once in Manipura, the seed planted there finds itself in Netzach, which, since it is at the bottom of the right hand pillar of the Tree Of Life, is pulled up towards the upper branches of the Tree. However, the vibration which connects to Netzach must be in alignment with this sphere or it will be ejected. This point is important, because the thought which leaves Hod (15) does not arrive intact. The Tower is destroyed, and what survives either ascends towards Netzach or is dispersed in Malkuth. This principle points to a fallacy common to those who think that to practice sex magick, all they have to do is think at the moment of orgasm, and what they think will come true. In a sense, they are correct because all thoughts and words give birth to an astral child, (16) but what results of that is not necessarily as the would-be magician imagines. They forget that the conscious word or image they hold will be dissolved once death (orgasm) overcomes the Tower. What remains, however, is the essence of the eidolon held by the intent of the magician.  

Now, in works of lesser magick, the magician can send a seed prayer towards Netzach and, if he succeeds and it is in agreement with the Fates (the Wheel of Fortune), it will ascend as a prayer. The adept who is able to receive Gnosis through the paths of Mem and Ayin (from the waters of Binah and the will of his Sun) can, in turn, send it to Netzach by preparing an adequate vehicle (eidolon or thought form) which will carry his intent. This sacred intent is Bhakti Yoga. It is the type of thought that connects itself to a deity, higher aspiration, or sacred principle. If successful, the intent will lodge itself to the Venusian vibration of Netzach, and naturally ascend. At the same time, this seed of Will constitutes the solar influence which fills the Moon of Qoph with the light of our Sun. As a result, the dream world is now of a different quality. It carries that quality of sacred import. It is not so much the propensity to lucidity, but the atmosphere of a sacred chamber, and the kind of message from the dreaming, that has the touch of spawned genius.  

The Greek word for truth is alethia, which refers to the awakening of the memory of truth. In Hebrew, the word for truth is Emet (Aleph-Mem-Tau), but if we transpose the letters we can obtain Mem-Aleph-Tau, which means from within, as the concept of truth in Greek also implies. The reader will remember that in the first paragraph we discussed how Bara, the Son of God, is what’s extracted when the rich man gives his wealth (Ashir) to attain completion (Shalom).  Bara also means a well. In a sense, the Son has a mystical equivalent to the well, just as the Phallus and the Kteis (17) are equivalent in a complementary sense. 

According to Crowley’s Liber 231, the Fool abides between Asar and Asi, before embarking in his cosmic voyage. This book describes the passage of The Fool through creation, where eventually he comes to destroy and survive the ruins of The Tower; the Holly Virgin (the moon of Qoph) appears after this, transformed. This is the full moon, who is now the Holly Virgin, but used to appear as a scary woman with blood in her teeth. She is now a “fluidic fire” which uses a “thunderbolt”—obvious allusions to the kundalini that now rises up from Swaddhistana to Manipura. At this point, the moon invokes “the Scarab, the Lord Kheph-Ra, so that the waters were cloven and the illusion of the powers was destroyed.” This parting of the waters is reminiscent of the parting of the waters in Genesis, before the creation of the universe. In this case, the sun comes out victorious: “Then the sun did appear unclouded, and the mouth of Asi was on the mouth of Asar.” (18) 

Kephra is what the full moon invokes so that the sun can pass through and emerge unclouded. This is what happens in the path of Qoph when intent is applied through the combination of desire with the love characteristic of Bhakti Yoga. (19) Notice how the path of Resh shows how the “mouth of Asi was on the mouth of Asar.” In the beginning, the Fool resided in joy between Asi and Asar. Now, with the emergence of the Will and its successful passage, these two kiss. The kiss is the ecstasy of union of that which was separated through duality. The redeemer, the Fool, emerges after this process and provides the union now in joy and ecstasy. (20) 

Within the confines of my own temple, I’ve noticed that when the energy moves up from Swaddhistana as a “fluidic fire” and, if the adoration and love towards the sacred eidolon has been kept without disturbance or distraction, there is a bolt of energy, like a light or thunderbolt, that moves from the third eye to the back of the head as I’m drifting into sleep. Without implying or assuming that this is an universal experience or, even, what the text of Liber CCXXXI signifies, it has provided an intimate landmark for the success of the operation within my own body. I know that the same feeling in Hod would, but for an internal tweak of intent and attention, produce the orgasmic release of semen outside the temple. What follows after this is not part of the conscious mind.  Intent is present, yes, but not shrouded by thought or wakeful memory.  

Qoph is exposed in chapter 18 of Aleister Crowley’s The Book of Lies, “On Dewdrops.” While the death mentioned in that chapter is often related to orgasm, it should be more properly understood as Samadhi. (21) However, death is also the passage from wakefulness into sleep. This is why it is Anubis who guards the narrow passage between the towers in Atu XVIII; and this passage is a lower octave of Peh, which is a lower octave of Gimel.  Indeed, in “The Wake World,” the bride describes the path of Gimel as having a beautiful moonlike virgin who reads from a book. The idea of the practice, therefore, is not to hold on to a thought form as if the want is more important than the will. The thought, or word, which is used to propel the will across the void is to dissolve and be surrendered for the seed to survive. “The old life is no more” and what survives is “more He than all he calls He.” (22) One is to let it go free, for one is not “its master, but the vehicle of it.” (23) Crowley tells us to study this chapter along with chapters 1 and 16. These chapters address the casting of the Fool into the Night of Pan (N.O.X.). In the “Sabbath Of The Goat,” (24) the phallus is adored as explained in De Natura Deorum. “Liber 24 Arcanorum” presents the Virgin of God (Daleth) as enthroned on a seashell and seeking “seventy to her four.” Seventy is the path of Ayin (The Devil), which casts the seed of will into the mind and accounts for the love of union the Male experiences for the Female. The four is a door, Daleth, which opens the heaves and allows the Son to descend (the HGA and the Amrit). Now, Chapter 16 describes the path of Peh, and it is in this passage that The Tower is destroyed and, if done properly, the Fool makes his way across the Night Of Pan to be planted in Netzach. 

While the Practicus of the A∴A∴ needs to learn Chastity, the practice of the sexual magick of De Natura Deorum teaches the Practicus that Chastity is only one side of a triangle. Chastity, in yoga, is Dharana. (25) The ability to hold a thought without distraction is akin to the ability to hold the desire in a hard phallus without dissipating the force nor letting it go too soon. However, Dharana is not the telos, the end result. It is a necessary, yet not sufficient, part. Dharana is the discipline that can be accomplished in the left column of the Tree. There has to be a seed, a sacred aim, an aspiration. This is the second part of the triangle. Also, there has to be death. “Neither of these alone is enough.” In the chapter “The Stag-Beetle” of The Book Of Lies, Crowley illustrates the path of Peh and, once again, shows how the three sides of the triangle are necessary. Here, Kephra is invoked by the moonlike Virgin of God. This process, where the adept merges with a deity by adoration throughout his lifetime (i.e., through the life of the phallus), and upon surrender during death, is the Love of Bhakti. This Love is essential for the activation of Qoph. The whole process of De Natura Deorum can be called Dhyana. Dharana, of course, is a necessary component, but the aim is Dhyana, or divine Love. However, one cannot, by the ordinary will alone, bring about such result. All the lower ego can do is hold the seed with impeccability and surrender to death at the right moment. Going to sleep, after adoring the Phallus and its eidolon, without uttering the Word teaches the adept one third of another triangle (to be completed in a higher octave through the Third Step, or the secrets of the IXth degree of the OTO). Dharana can be done through the will of the lower ego, but as we know from Ashtanga Yoga, the aim is the destruction of the thought held in Dharana; and through the destruction emerges the divine contemplation of Dhyana, beyond ego and the conditioned mind. Dhyana is the divine result of the death of Dharana. As Jesus claims of the rich man, only God can do this. He tells the rich man to sell his possessions (i.e., having built his Dharana, cast himself unto the Night so that the kingdom of heaven can descend and make him whole). The results of this first practice are the activation of the back of the head (Qoph) and the subsequent emanation of the Amrit. This is the beginning of the reception of Gnosis, and the result is the first manifestations of spawned genius.  

Most people are familiar with the phenomenon where someone goes to sleep with a pressing problem in mind and, if the issue has been held consistently for a long time in the mind, the dream will provide a solution, which is often described as a stroke of genius. The adept can use this principle consciously and with intent to climb up the mountain and activate the passages of his temple; but more importantly, to gain a connection with God that can guide his inner and outer life. When the rich man addresses Jesus, he explains that he follows the external law, his ethical code, impeccably. However, something is missing. His Yama practice is good, but the Niyama is not quite there. Crowley explains in Liber ABA that Niyama is best understood as virtue. (26) Yama is about the restrictions one places in one’s life (the control of the square); but the circle one must follow is Niyama; which, in regards to one’s external life, is the practice of one’s talent, the manifestation of one’s genius. The path of Qoph is connected to the practice of Niyama. It is through the flow of images and information from the subconscious that the artist, scientist, and innovator of any field draw the material that results in the works of genius that have the thumbprint of destiny. When one understands Qoph as related to Niyama, one can see that that spawned genius will result if the practice of the Adept is tied to his true will and not to mere wants. The Will comes from the Fool, and it is connected to one’s Wheel of Fortune. The result of 27 this practice will bring about works that are an execution of one’s true will (Niyama). The Niyama and the Dhyana are similar principles, albeit in different levels. Niyama is the manifestation of one’s genius, while Dhyana is the inner contact with the source of that light by the altar of the inner consciousness wherein which we seek Truth.

“Love is the law, love under will”

Frater L.M.


1 – Impossible, that is, to a man of the world—which is a man stuck in the material possessions of the sphere of Malkuth, the 10th sephira or emanation of the Tree of Life.

2 – Qoph is the 19th letter of the Hebrew alphabet. It means back of the head, but it is often called “the eye of the needle” because of the shape of the letter.

3 – Camel in Hebrew. The letter Gimel is written with a Vav and a Yod at its base. It is a symbol often associated in the ancient world with a rich man running after a poor man (symbolized by the subsequent letter, Daleth) to give him charity.

4 – The path of Qoph connects the third triad of the A.’.A.’., the man of Earth, with the Lover (the second triad of this order). The path of Gimel connects the Lover triad to the Hermit triad (the first triad of the order). This is because of the spheres that these paths connect on the Tree of Life.

5 – This alchemical process is taught in various esoteric teachings of the East, and refers to substance that descends from the pineal gland, transforming the body and the mind.

6 – Crowley, Aleister. Konx Om Pax. I highly recommend this story, “The Wake World,” for an enlightening Kabbalistic account of the Dreaming as an allegorical passage of the dormant human soul through the Tree Of Life towards its awakening.

7 – ibid, pg. 9.

8 – 17th letter of the Hebrew alphabet. It means mouth. In the Tree of Life it is connected with Trump XVI, The Tower.

9 – The Western tradition popularly recognizes three transitional states of existence: birth, life, and death. The Tibetan tradition recognizes a fourth state, the in-between state called the Bardo. For an enlightened rendition of this state in the Western World, see American Book of the Dead, by E.J. Gold.

10 – The scene described in “The Wake World” is also depicted in the 18th trump card (Atu XVIII), The Moon, of Crowley’s Thoth tarot.

11 – This is the alchemical sacred substance that transforms ordinary consciousness into divine consciousness. It is the elixir of ecstasy and the healing nectar of the gods.

12 – Dhyana is one of the eight limbs of yoga, and it’s characterized by the mind in a state of silence, illumination, and communion with the true nature of the higher Self.

13 – Qoph is the Hebrew letter that means “eye of the needle,” and it represents the passage in the Tree of Life that connects the physical body (Malkuth) with the intuition and source of emotions (Netzach). Qoph is the wire in the psychic body of humans that is responsible for dreaming. The activation of this wire implies the attainment of lucidity and the infusion of the dream with the sacred light of God.

14 – Attachments or unconscious habits

15 – Hod is the sphere that controls thoughts.

16 – That is, a program in the astral plane that seeks its fulfillment by becoming real in Malkuth

17 – Or, the penis and the vagina.

18 – Liber Arcanorum sub figura CCXXXI.

19 – The Yoga of Devotion, or divine love.

20 – See Liber 231.

21 – The divine ecstasy of union and the ultimate goal of Yoga.

22 – Crowley, Aleister. The Book Of Lies, “On Dewdrops”.

23 – Ibid

24 – Ibid

25 – Holding one thought in the mind, to the exclusion of any other impression, thought, or emotion.

26 – Crowley, Aleister. Liber ABA, chapter “Yama and Niyama.”

What Tattvas Are & Uses for the Aspirant

There is a theory that Solar Prana vibrates through the universe from the sun by way of the etheric current. Think of this current as an electrical wire that can carry all kinds of messages from pure power for appliances to sophisticated voice and computer signals. Faith is not something that is required; all you need to do is to begin to use the etheric current and test it in a scientific manner. With experience you can verify its existence and learn about its capacities.

The Tattwas represent a westernization of the Hindu theory of the elements. They represent a synthesis of western and eastern ideas about the mystic elements in the Western Mystery Schools. Your Tattwa cards will prove useful in showing you some of the facets of Solar Prana as it is carried through the etheric current. As well, these cards will prepare you for the more advanced visualization exercises that the student will become involved with when learning the Tarot later on.

But first, let’s examine a working theory in order to better describe exactly what Solar Prana is, and its relationship to the Tattwas. For starters, lets travel to the beginnings of what is to become our galaxy. Now imagine the existence of a formless cloud. If you are already familiar with the Qabalah, this can be equivocated with Kether on the Tree of Life. This is a cloud that contains the potential for all that will exist and is called AKASA.

As this scattered cloud begins to contract, it will begin to whirl. The ‘matter’ will start to move in a fashion as if blown by some etheric or solar wind. The spirit that is AKASA is stirring in its wholly inorganic state and pushing itself to maneuver from an unmanifested state; eventually towards a state of manifestation. This whirling is an airlike quality that is referred to as VAYU.

Now, these particles, in their whirling have formed a Nebula. And as they co‑exist, they each react to the magnetic pulse of the surrounding particles. This increases, not only the intensity of the whirling; pushing it into a feverish and frenzied state, but the increase in friction between each magnetic particle creates a potent heat. This heat rises in temperature to a point of incandescent luminosity and a raging fire breaks out. This condition is known as TEJAS.

When this Nebula reaches its climax of motion, it will then begin to slow down; thereby producing a cooling off in temperature. Along with this, the Nebula will coagulate into a fluid like substance; still hot and molten, like the lava of a volcano or moreover, the lava that once covered this planet that still remains hot at the center of this planet. This watery phase is known as APAS.

The final stage is reached when it cools completely. It will then solidify and form a large mass such as our own planet earth. Here the original primordial substance is manifested and moving at its slowest rate of vibration. As well, it is in its most dense form. The particles are dense and close together; tightly wound into complex molecular structures. This is the manifestation that was originally sought; and in the Qabalah it is known as the tenth sephirah called the Kingdom. In the Tattwa system, it is referred to as PRITHIVI.

From what has been delineated above, the Tattwas could be said to be modalities of matter as it transitions from the primordial and unmanifested state into the finite and manifested state. These are the elemental conditions of being (and non being) that serve not only as points of reference for the development of material substances, but are the base substances which the Prana acts through. However, this paradigm but can be empirically applied to the immaterial, as well such as conditions of the soul or functions of the personality.

A study of these same ancient Greek elements would be advisable. The student will note that there are only four elements in the Greek system as compared to the five of the Tattwas. But in actuality, fire in the Greek system does the double duty of taking on the Spiritual qualities as AKASA does in the Tattwa system. The Tattwas being eastern and Hindu in origin do not necessarily represent a divergence from the western model, however. If the student examines the five points of the Pentagram, note that the four bottom points represent the four Greek elements and the top point represents those four elements being ruled by Spirit. Therefore, it is only a matter of perspective as to whether or not Spirit is to actually be considered an element.

Up to this point we have discussed the five Tattwas in their course of existence. To summarize more succinctly the Tattwas, they are listed as follows; showing their geometric representation:

Akasa Spirit Black Egg
Tejas Fire Red Triangle
Apas Water Silver Crescent
Vayu Air Blue Circle
Prithivi Earth Yellow Square

The five principal tattwa cards denote these symbols. The prana is evendenced by the human breath which is referred to as Swara. This prana either comes directly from the sun (IDA) or indirectly fromt he moon (PINGALA). And the neutral point of rest betwen the two is referred to as Susumna which relates directly to the human spinal column. Therefore, the IDA is in the left side of the body and the PINGALA is in the right side.

Now the Tattwas break down into sub elements which correspond to the remaining cards in the Tattwa deck. This is listed as follows:

Akasa Tejas Apas Vayu Prithivi
Tejas of Akasa of Akasa of Akasa of Akasa of
Akasa Tejas Apas Vayu Prithivi
Apas of Apas of Tejas of Tejas of Tejas of
Akasa Tejas Apas Vayu Prithivi
Vayu of Vayu of Vayu of Apas of Apas of
Akasa Tejas Apas Vayu Prithivi
Prithivi of Prithivi of Prithivi of Prithivi of Vayu of
Akasa Tejas Apas Vayu Prithivi

Note that sub elements such as Apas of Vayu and Vayu of Apas are not identical. The former represents the watery qualities of air and the latter represents the airy qualities of water. In that way, the former is a silver crescent within a blue circle and the latter is a blue circle within a silver crescent. So you can see that even from a visual point of view, there is a dramatic difference.

What these Tattwas delineate is the idea that for the Hindus, reality is composed of five sets of five categories of phenomena. They are as follows:

The Preternatural Pentad:

Purusa (the transcendent self)
Prakrti (natural characteristics; animal nature)
Buddhi (intellect)
Ahamkara (ego)
Manas (mind)

These are the main five with the next four parallel pentads interacting with and interpenetrating each other. These are:

The Five Buddhindriyas: Sense capacities; hearing, seeing smelling, feeling, tasting
The Five Karmendriyas: Action capacities: speaking, grasping, walking, excreting, generating
The Five Tanmatras: Subtle elements; sound, touch, form, taste, smell
The five Mahabhutas: Gross elements; ether, air, fire, water, earth


The beginning student should endeavor to memorize the cards as efficiently as possible. The first use for your Tattwa deck can be as flash cards. The student should endeavor to open the deck to any card and be able to instantly call out the name of the card, denoting both the Hindu title and the corresponding element or sub element. After this is mastered, then the student can proceed with the next exercize. But note that a new vocabulary has been established in both word and visual image.

Next, note that there is a twenty sixth card in the deck of Tattwas and it is a blank white card. This is to be used for the following exercize: Start with one of the major elemental shapes; it is recommended that you start with the shape and color that most appeals to you initially. Sit under a comfortable lamp perhaps in a favorite chair. In one hand, hold the Tattwa card of choice, and in the other the blank, white card.

Stare at the Tattwa card. Allow the eyes to dry up and begin to play tricks on you. When you have reached this subtle state of visual exhaustion, quickly transfer your eyes to the blank white card in your other hand. You may want to actually maneuver that card to cover up the Tattwa card; thus aiding in your concentration. What are you now seeing? What you should be seeing is the astral complement of the color of the Tattwa card. The astral complements are listed, for your convenience, as follows:

Material Astral
Element Tattwa Color Complement
Spirit Akasa Black White
Fire Tejas Red Green
Water Apas Silver Black
Air Vayu Blue Orange
Earth Prithivi Yellow Purple

To further your work in this exercize, you should then practice on taking the Material Colors of the Tattwas and focusing on seeing them with your inner eye. Again, sit in a comfortable chair, or in an asana with your eyes closed. Focus on your memory of the particular Tattwa that you are working with and try to see it in front of you. You may also want to practice on making it larger or smaller.

The next step in visualization is to place the Tattwas in the body. For this, it is necessary to learn about the centers of energy in the body. These centers exist along the path of the Susumna and are called Chakkras.

Spend time visualizing these Chakkras. There is a simple exercize to assist in this effort. It will prepare you for the more Middle Pillar Exercise and will sensitize you to the presence and nature of the Chakkras.


The Swara are the ten principle nerves throughout the body. These nerves are the ten principle manifestations of the Swara within which the Vayus move. The ten Vayus are as follows:

1. Prana in the breast.
2. Apana about the excretory organs.
3. Samana in the navel.
4. Udana middle of the throat.
5. Vyana pervading the whole body.
6. Kurmana the eyes, helping them open.
7. Kirkala in the stomach, producing hunger.
8. Nag whence comes vomiting.
9. Devadatta causes yawning.
10. Dhananjaya that which does not leav the body after death.

These Vayus are the regulators of the body and are active in all ten principle nerves. Their proper functioning preserves the health of the body. The key to the ten nerves is found in working the Prana Vayu.

Solar Prana

The Solar Prana is under the influence of Swara and hence the breath. It is said that the Swara is the breath of the universe or its soul and spirit. It appears in positive, negative and centered modes corresponding to the nerves and the right, left and center (spine) of the body. The positive breath which corresponds to the nerves on the right side of the body is called Pingala. The negative breath which corresponds to the nerves on the left side of the body is called Ida. And the centered point of rest between breaths is called Susumna.

The Prana breaths are organized into units or intervals of time called Gharis. During any particular Ghari, the breath may be in Pingala, Ida, or Susumna. The way to determine this is to first be in good health. Then draw the breath with a quick inspiration. If it is felt in the right nostril, then the prana is in Pingala. Please note that your health is vital in making such a determination. Should you have a head cold, this will certainly intefere with the free flow of your breath.

The course of each Ghari is determined by the moon. On the first sunrise after the new moon, the cycle is begun. Here, the prana is in Ida or the left nostril for two hours. This alternates with the Pingala and the breath in the right nostril for the next two hours. Now, the last ten minutes of the Ida Ghari up through the first ten minutes of the Pingala Ghari is where the Susumna breath (both nostrils) occurs. This entire cycle continues for three days.

At sunrise on the fourth day, the first Ghari is in Pingala and alternates from there for three more days. Then, at the sunrise of the seventh day, it starts again, with Ida. Notice that the end of each three day period, the prana is in the same Ghari as it will be at the start of the next three day period. This all proceeds until the sunrise following the full moon. Here, the first Ghari is Pingala and continues as outlined until the sunrise after the new moon.

During each Ghari, the five tattwas are active in succeeding order; starting with Akasa for a period of twenty minutes each. The forder is as follws:


Each subtattwa comes into course for four minutes of the twenty minute cycle. Thus for Akasa it is as follows:

Akasa of Akasa
Vayu of Akasa
Tejas of Akasa
Apas of Akasa
Prithivi of Akasa
Timing the Gharis

Don’t despair that calculating which Ghari and Tattwa in course may be too complicated. Of course, you could create a chart using an ephemeris and calendar. However, a more interesting method does exist.

To determine which Tattwa is in course at the moment, place five small marbles, each painted with one of the five colors of the Tattwas, into a small pouch. Draw out the marbles blindly. This should be the same color as the Tattwa that is presently in course.

If that does not satisfy you, there is another method. Instead, close your eyes and wait to see a color in the darkness. The first color that you see should be the Tattwa in course. With practice, your sensitivity will increase. Then you can percieve the phsical effects of the Tattwa in operation. They are as follows:

Vayu A feeling of restlessness;
Tejas Warmth and energy;
Apas A cold phlegmatic sensation;
Prithivi Steadiness and solid strength;
Akasa is spirit and has no physical effects.

You can use your breath to determine your actions in any given situation. For example, for all activities demanding energy, these should be performed during the sun breath (Pingala) and the corresponding Tattwa. All activities of imagination or a receptive nature will prosper under the moon breath (Ida) and again, the appropriate Tattwa.

Mastering the Tattwas

Eventually, the serious student can forecast the future with the Tattwas. You can also learn to command nature with the visible world before your eyes. During the day, sit on an easy chair and fix your eyes on the sky with your mind withdrawn from all external things. At first, you will see the watery vapour in the atmosphere. Eventually, with practice over time, you will see different sorts of buildings in the air. This is the first success you are looking for.

After this, you will see different Tattwic colors in the sky. To test this, close your eyes and compare what you see in the sky to what you see when you close your eyes. (Refer to the Tattwa visualization exercise given above). When these both correspond, this is the second success that you are looking for.

During the night, wait till all is calm, rising about 2:00am. There is a special holiness in the stars at this hour and the sleeping world is in silent rapture. Wash your hands, feet, the crown of your head, and hte nape of your neck with cold water.

Assume your asana from your Yoga practice and meditate on the inhalation and exhalation of your breath. Discover the Tattwa in course at this time. When that is discovered, vibrate the appropriate corresponding mantra. These are as follows:

Akasa HAM
Vayu VAM
Tejas PAM
Apas RAM
Prithivi LAM

When this third success is achieved, you will now have the tools to prevent and cure disease as you have achieved the proper regulation of the Swara of the body. This is an excellent command to hold over nature!

Divination with the Tattwas

To use the Tattwas for divination, you must first ask a question and determine which Tattwa is in course. If the Tattwa in course is Prithivi then the question should pertain to mundane affairs. If in Apas, then the question should be an emotional issue. If in Tejas, then gain or loss should be involved in the issue. And if it is Akasa, then the issue is not really that important. There is however, another more important issue in this event. And if it is in Vayu then the querent seeks knowledge that may require a journey to a distant place.

Next, determine which nostril the breath is flowing through and which fortnight of the moon is in course. Also determine whether the number of the day is odd or even and which direction it is that you are facing.

If the breath is in Ida, the following synchronicities must be met for the success of the question:

o Bright fortnight ‑ Waning moon
o The day is even numbered
o You must be facing East or North

If the breath is in Pingala, then the opposite synchronicites must be present:

o Dark fortnight Waxing moon
o The day is odd numbered
o You must be facing West or South

Any mixture of these shows mixed results in success of the matter and of course, the complete lack of any synchronicites assures failure. From here, trust your intuition to develop your perception of the matter at hand.

On the Nature of the Oaths

“Do what thou wilt shall be the whole of the Law”

Those who have written about the A∴A∴ and to this date, continue the practices in either a lineal program or even in a solitary manner, seem to have overlooked a fundamental part of the work. If we look at the Oaths themselves, separate and apart from the Tasks, which shouldfundamentally support the Oaths, we get a larger perspective on the developmental course of Initiation. The importance of this shouldn’t beunderestimated as it provides the rationale for the Tasks of the various Grades. The particular component of the various Oaths that I am referring to are as follows:


Probationer: To obtain a scientific knowledge of the nature and powers of one’s own being
Neophyte: To obtain control of the nature and powers of one’s own being.
Zelator: To obtain control of the foundations of one’s own being.
Practicus: To obtain control of the vacillations of one’s own being.
Philosophus: To obtain control of the attractions and repulsions of one’s own being.
Dominus Liminis: To obtain control of the aspirations of one’s own being.
Adeptus Minor: To attain the knowledge and conversation of the Holy Guardian Angel.


The Probationer Oath has us obtaining a scientific knowledge of the nature and powers of our being. This is a real discovery period that forces us to ask ‘What is being?’ From this, perhaps the question of what it’s nature might be is simultaneously answered, providing also a simple deduction as to what its powers might be. But we have to answer this question first and foremost. Is ‘being’ consciousness? Or is it also the body that houses that consciousness? And what is the nature of consciousness (whether connected to the mind or independent of it) and what is the nature of the body (whether or not it is also connected to consciousness)?

Experientially, we involve ourselves with the Task of memorizing a chapter of Liber LXV and the mastery of the Star Ruby (along with a certain initiatory instruction that accompanies this). We should discover an elemental reality where our etheric (as contrasted with astral) body is incorporated in a material universe that is more true than the qliphotic universe of that consensus reality, which belongs to the bulk of humanity. The electro-magnetic current in its vertical and horizontal dimensions should be observed, particularly as there is one coordinate where they intersect and where the self, the particular being that is the Probationer, is incarnated.

The Neophyte Oath has us gaining control of the nature and powers of this being. But what does that mean? Does that mean that we must become suddenly, masters of ourselves? No, it seems that would be rather absurd. We would not then be Neophytes, or even a Zelator on the successful attainment of such. But we would become Adepts, which tells us that this must mean something else entirely.

As in our Probationary period, we discovered experientially, an electro-magnetic, elemental dimension that incorporates a materialistic coagulation (or involution) of an etheric body, so now do we take one step further and begin to formulate the astral ‘body of light’. We then learn how to maneuver and manipulate the form of this body within that matrix that is called the ‘astral plane’. This certainly involves the four ‘Powers of the Sphinx’ and the alignment of one’s being with the energies now infusing the lower astral of our planet.

The Zelator Task is far more complicated in that one has to get to the foundations of one’s being. But what is that? It speaks to the very heart of the Aspiration as for the first time, from the position of Yesod, the Aspirant can clearly see Tiphareth and the goal of the Outer College of Our Order. Yet the distractions of Choronzon, which may light up with the ego imitating the role of the guru or holy man can easily dissuade us here, especially as it is the charge of the Zelator to be of service to the Order. And in the Astral Triad of which the Aspirant is now fully involved, the vacillations of being that is the work of the Practicus and the ‘attractions & repulsions’ of being that is the work of the Philosophus also come into one’s awareness. So one has the struggle to maintain the Aspiration and forge ahead despite the increased difficulty of the obstacles that one has run into.

This is a churning force that really adds meaning to the saying, ‘The greater the trials, the greater thy victory’. It is as if the Zelator simultaneously takes on the work of both the Practicus and Philosophus programs. Indeed, it seems almost impossible to separate them. So it makes sense that there is no minimum time limitation placed on these Grades as by the time the Aspirant can claim Practicus, he or she has already done much of the work of both this Grade and its succeeding Grade.

Having delivered oneself through the intense ardor of this Ordeal, one should have attained the Magickal power to directly fructify the Aspiration to a fevered pitch of intensity that is might cement the focus of one’s whole being to that Aspiration. This of course, is that, which is of the Oath of the Dominus Liminis. Then, but one task remains…finally, one takes the Oath of the Adeptus Minor and excluding all else, seeks directly to attain the Knowledge & Conversation of Thine Holy Guardian Angel.

In summation, the key point is in the developmental progression of the Oaths and the sincere resolve that one brings to force in carrying out these Oaths. The Tasks are the support structures that assist the Aspirant in fulfilling the obligation of having taken the Oaths. And most importantly, note that the Oaths taken by the Aspirant are to the Aspirant first and foremost, though in a few places, there is also the obligation to the Order…that invisible and Great White Brotherhood that remains in eternal service to the Initiation of all humanity.

“Love is the law, love under will”

Frater Zephyros