Hermetic Virtues Magazine - Issue 8 - Hermetic Virtues

Vernal Equinox 2009
Volume II, Edition 4
In this Edition
The Rosicrucian Impulse: 2
Magic, Mysticism and Ritual
by Charles “Chic” Cicero
Who and what were/are the Rosicruci-
ans? Where are the roots of the tradi-
tion.
The Tower 16
by Harry Wendrich
A new painting of the Tarot trump.
Abramelin and the Golden Dawn 18

by Nick Farrell
The way that Abramelin can be ap-
plied in the Golden Dawn system to-
day.
Magical Maturity 26
by Dean F.Wilson
Can there be an immature adept? A
brief look at this interesting question.
Ain Soph and the Golden Dawn 28

by Harry Wendrich
The root of all things beyond the Se-
phiroth.
Dear Readers,
Review of a Previously Unpublished 34
Alchemical Manuscript
This time we didn’t quite make it on time, for which we should like to apologise. by Samuel Scarborough
This edition is also a little smaller than usual, which also has to do with the need to A facsimile of a handwrtten notebook
completely rebuild the Hermetic Virtues website at the beginning of the year. that had never before been pub-
lished—what does it contain?
2009 has proved to be a difficult year so far but we have now reached the point of
The Alchemical Room 36
balance and the wheel of creation keeps on turning. Perhaps this is a good time to by Tommy Westlund
remember the words of the Adoration, in which we refer to the Lord of the Light An examination of Heinrich Khunrath’s
AND the darkness –there is always a dawn, even after the darkest night. illustration entitled ”The First Stage of
the Great Work” and possible practical
applications in personal practice.
May you all be blessed at this magic time of the year and find great benefit on your
chosen path. A Solo Equinox Ritual 44
by Samuel Scarborough
In Light, A ritual designed for solitary
Your Hermetic Virtues Team celebration of the Equinox
Page 2
Hermetic Virtues
The Rosicrucian Impulse:

by Charles “Chic” Cicero
In the early years of the seventeenth century, the people of Europe began to realize that
they were faced with an enigma. When a series of intriguing manuscripts began show-
ing up in Germany, the public's imagination was captivated with strange stories of one
Christian Rosencreutz and his mysterious Rosicrucian Brotherhood, a secret society of
Christian mystics and adepts that worked for the betterment of mankind, studied the arts
of alchemy, Hermeticism, and Qabalah and veiled themselves in symbol and allegory.
The first of these manuscripts, circulated privately since 1610 and printed in 1614, was
the Fama Fraternitatis,(1) which described the life of Christian
Rosencreutz (or C.R.C.) and his travels in the Middle East,
where he gained much knowledge in the esoteric sciences.
The Fama also gave an account of the foundation and aims of
C.R.C's Rosicrucian Fraternity and the extraordinary circum-
stances surrounding the miraculous discovery of Rosencreutz's
tomb, one-hundred and twenty years after his death. On the
heels of the Fama, the manuscripts of the Confessio Fraternita-
tis(2) and the Chemical Wedding of Christian Rosencreutz(3)
were soon to follow.
The Confessio continued the same

basic message of the Fama and de-
Poverty, humility, scribed the profound knowledge
the practice of possessed by C.R.C. and the Rosicru-
good works and cian brotherhood, although its pro-
the healing of the nouncements were even more dar-
sick were stressed. ing, vigorous, and controversial.
The foundation of
the Order's teach- The Chemical Wedding was a lively
ings were the Chris-
story of Christian Rosencreutz's alle-
tian Gospels but
these teachings
gorical exploits in the field of al-
were supplemented chemy, containing all the ingredi-
and enhanced by ents of a good seventeenth-century
Hermetic and Neo- fantasy—more of a novel than a
platonic doctrines. manifesto.
These three manuscripts taken together clearly established the

character of the brotherhood as a religious Order with strong
Protestant leanings. Poverty, humility, the practice of good
works and the healing of the sick were stressed. The founda-
tion of the Order's teachings were the Christian Gospels but
these teachings were supplemented and enhanced by Her-
metic and Neoplatonic doctrines. However, the exact teach-
ings of the Rosicrucians were only hinted at and not revealed
in the manifestos and the sense of mystery they instilled was
increased by the author's anonymity. What made the manifes-
tos so enchanting to some and odious to others was the idea of a secret organization of
spiritual masters who possessed unique, spiritual powers and a vast knowledge of eso-
teric wisdom.
(1) Full title: "Fama Fraternitatis of the Meritorious Order of the Rosy Cross, Addressed to the
Learned in General and the Governors of Europe."
(2) Full title: Confessio Fraternitatis Roseae Crucis ad Eruditos Europae, or "The Confession of
the Laudable Fraternity of the Most Honorable Order of the Rosy Cross, Written to All the
Learned of Europe."
(3) Chymische Hochzeit Christiani Rosencreutz.
Volume 2, I s s u e 4 Page 3

(continued)
Fervid interest in the inscrutable brotherhood was immediate. So was condemnation of

the Rosicrucians on the part of those who saw the brotherhood as a threat to the estab-
lished political and religious order. Passionately sought after by would-be initiates, the
fraternity remained ever elusive. But the impulse that spawned the manifestos was conta-
gious and the Fama's Utopian vision of an enlightened group of mystics gave rise to vari-
ous Orders styling themselves after the Rosicrucian teachings. For nearly four centuries
after the manifestos first appeared, our fascination with all things Rosicrucian continues.
But in the search for the origins of Rosicrucianism, just as for Freemasonry and the
Knights Templar, historical fact and romantic fiction often go hand-in-hand in the public's
imagination.
In his book on The Real History of the Rosicrucians, A. E. Waite

suggested that there were three classes of Rosicrucian thinkers;
those who consider the story of Christian Rosencreutz and the
manner in which he founded the Rosicrucian Brotherhood as
portrayed in the Fama Fraternitatas as historically accurate,
those who regard the same as pure mythology and those who
regard the legend of Rosencreutz as fiction but nevertheless
believe the Rosicrucians, as a Secret Society, do indeed, exist. (4)
The legendary history of those elusive Rosicrucians, replete
with stories of mysterious adepts, arcane wisdom, true
"spiritual" alchemy, secret meetings of initiates and mysterious
powers, has certainly attracted and intrigued many over the
centuries, from true seekers after knowledge to charlatans hop-
ing to cash in on the Rosicrucian craze. The Rosicrucian
manifestos did
not just appear
Fervently believing in the enigma, some scoured the German coun- out of thin air,
tryside to find actual location of Christian Rosencruetz's burial place. of course. They
Dr. Robert W. Felkin, a member of the original Order of the Golden were a product
Dawn and a co-founder of a G∴D∴offshoot known as the Stella of and a reac-
Matutina, went off to search for C.R.C.'s tomb in 1914. Felkin never
tion to, their
found what he was seeking and very nearly missed escaping from
time and place.
Germany at the outbreak of the First World War. Such was the al-
lure of the riddle.
Pre-Rosicrucian Influences
The Rosicrucian manifestos did not just appear out of thin air, of course. They were a
product of and a reaction to, their time and place. The esoteric climate of Europe in gen-
eral and Germany in particular was beneficial to their creation. In the years prior to the
publication of the manifestos, there was a great interest in esoteric subjects on the part of
many prominent intellectuals of the day. With the Dark Ages behind them, Renaissance
scholars began a fresh examination of the wisdom of the ancient world and therein they
discovered forgotten gems of knowledge, which they polished and placed in new set-
tings. These various jewels of wisdom are collectively known as the Western Esoteric Tra-
dition.
(4) Waite, 217.

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Hermetic Virtues

(continued)
In an address to the Societas Rosicruciana in Anglia, published in

1915, Dr. William Wynn Westcott, a prominent Freemason and
founder of the original Order of the Golden Dawn, stated that:
"We must remember that Rosicrucianism

itself was 'no new thing' but only the revival
of still earlier forms of Initiation and was a
lineal descendant of the Philosophies of the
Chaldean Magi, of the Egyptian priests, of
the Neo-Platonists, of the Hermetists of Al-
exandria, of the Jewish Kabalists and of
Christian Kabalists such as Raymond Lully(5)
and Pic de Mirandola(6)."
These "earlier forms"
of initiation and
knowledge have
always attracted the These "earlier forms" of initiation and knowledge have always attracted the interest of the
interest of the open- open-minded. Gnosticism, a quasi-Christian movement that flourished throughout the
minded. Gnosticism, Mediterranean world during the 2nd and 3rd centuries A.D., was one of these. Derived
a quasi-Christian from the Greek word gnostikos, meaning "one who has gnosis" ("knowledge"), the knowl-
movement that
edge emphasized by the Gnostics was an esoteric, spiritual knowledge that could only
flourished through-
out the Mediterra-
come from personal and direct revelation from the divine, not from any outside institu-
nean world during tion or doctrine. This knowledge only came to a select number of people.
the 2nd and 3rd cen-
turies A.D., was one The two major branches of Gnosticism were Sethian or Jew-
of these. ish Gnosticism and Valentinian or Christian Gnosticism. Al-
though the term "Gnostic" is used to cover a variety of
groups and sects who held diverse beliefs, Gnostics primarily
believed in a fundamental dualism between the spiritual
world of the highest transcendent God and the material
world of an evil creator god or demiurge who desires to keep
mankind imprisoned in a world of matter. The transcendent
God was believed to intercede in the material world by offer-
ing his followers a means by which they could attain gnosis—
by providing a redeemer or saviour. In Valentinian Gnosti-
cism, Jesus Christ was the main redeemer and source of reve-
lation. Some of the early church fathers, including Origen
and Clement of Alexandria, were inspired by Gnostic sources but the main body of the
church fought against Gnosticism in all its forms.
(5) Raymond Lully (1235–1315) was a Spanish alchemist and Christian Qabalist. The Qabalah
became popular during his lifetime among the Jewish intellectuals who were living in Spain.
One of Lully's goals was to convert Moslems to Christianity. He wrote numerous mystical,
literary and philosophical works.
(6) Westcott, 1.

(continued)
Neoplatonism was the last great school of Greek philosophy. Founded in the third cen-
tury A.D. by Plotinus, Neoplatonism dominated Greek thought until the sixth century, A.D.
It was heavily influenced by the principles of Gnosticism and the doctrines of the classical
Greek philosopher, Plato. Among its major tenets were the ideas that: God is completely
beyond all human knowledge or definition; the world is the result of progressive emana-
tions from God; the soul of man is immortal and incorruptible; the objective of man is to
return to God and the way back to God is through contemplation of the divine, for rea-
son alone will not satisfy the human soul.
One important Syrian Neoplatonist, Iamblichus (d. 326 A.D.), went be-
yond Plotinus' idea that contemplation of God alone could lead man
back to the divine source, by stressing the practice of theurgy ("god-
working" or "divine action"). Theurgists emphasized salvation of the
soul and union with the transcendent God by through active invoca-
tion of the divine and through ritual magic or theurgic rites that are
empowered by the celestial gods through the correct knowledge and
use of symbolism and correspondences. According to Iamblichus:
"..the great herd of humanity is subject to nature, is governed by natural

powers…and accepts for itself the order of things which are brought about
to completion by fate. … But there are a small number who, using a certain God is completely
power of the mind that surpasses nature, are released from nature and are beyond all human
led to the separate and unmixed Nous (divine or universal mind) and at knowledge or defini-
once they become superior to the powers of nature(7)." tion; the world is the
result of progressive
emanations from God;
In addition to its focus on the soul's quest for union with the divine, the emphasis on Py- the soul of man is
thagorean mathematics, music, and proportion, also present in Neoplatonism, held great immortal and incor-
ruptible; the objective
interest for the later Renaissance scholars. of man is to return to
God and the way back
Gnostic and Neoplatonic writings influenced the early works of Her- to God is through
meticism, a body of knowledge attributed to an ancient Egyptian contemplation of the
divine, for reason
priest-magician known as Hermes Mercurius Trismegistos or "Hermes alone will not satisfy
the Thrice-Great" named after and envisioned as a combination of the human soul.
Hermes, the Greek messenger god and Thoth, the Egyptian god of
magic and wisdom. Hermes Trismegistos is credited with writing
forty-two books collectively known as the Hermetic literature, that
deal with esoteric subjects. These books, which include The Emerald
Tablet and the Divine Pymander (or Poimandres), describe the crea-
tion of the universe, the soul of humanity and the way to achieve
spiritual rebirth.
There were actually two classes of Hermetic literature, obviously not written by the same
person. The first, more popular and practical type, which dates to the 3rd century B.C.,
deals with ancient sciences such as the practice of astrology, alchemy, the secret or magi-
cal properties of plants and gemstones otherwise known as the system of occult corre-
spondences. The second, more “learned” type, which dates from the 2nd and 3rd centu-
ries A.D., is comprised of several books about religious philosophy and theurgy.
(7) Iamblichus, quoted in Shaw, 147.

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Hermetic Virtues

(continued)
Most important among these books are the Corpus Hermeticum and the Asclepius. How-
ever, both types of Hermeticism, popular and learned, shared the same philosophical root,
behind which is the idea that matter is an essential (although not necessarily evil) part of
creation. Man must comprehend, control, and manipulate matter in order for his spirit to
rise beyond the material or physical realm.
It is this aspect of the Hermetic writings that became the foundation of alchemy —
sometimes referred to as the "Hermetic Art."
Although the Hermetic books were not markedly different from other contemporary texts
on philosophy, these works became extremely important because of the high position
given to them by later Renaissance thinkers. They were also judged to be acceptable to
the church for nearly 1,500 years because many of the spiritual ideas embraced by the
books were very similar to Christian principles. Thinking that the Hermetic books were
much older than they actually were, church officials thought that they were the work of
an enlightened ancient pagan who envisioned the forthcoming Christian truths. In the
mind of the Renaissance philosopher, Hermes was a real person, who, along with Zoro-
aster and Moses, was thought of as one of the great teachers—the prisci theogici ("pristine
theologians") who had foreshadowed the teachings of Christ.
Of the various philosophies discussed so far, none is

more important to the teachings of the Western Eso-
Of the various
teric Tradition and the development of Rosicrucian-
philosophies dis-
ism than the Qabalah, the mystical philosophy of
cussed so far, none the Hebrews. The exact origins of the Qabalah are
is more important lost in time but the primary development of the sys-
to the teachings of tem was initiated by the Jewish scholars of medieval
the Western Eso- Spain. Qabalah or "tradition" is a complex philoso-
teric Tradition and phy that includes ideas on the origin of the cosmos,
the development the mind and essence of God and the relationship
of Rosicrucianism that exists between God and man. The primary
than the Qabalah, glyph of the Qabalah is a diagram of ten spheres or
the mystical phi- Sephiroth, said to be the outward emanations of
losophy of the God, which
Hebrews.
extend
down into
all things in
creation,
even into
the internal
makeup of
humanity. Qabalah also considers the letters of
the Hebrew alphabet to be divine and all manner
of correspondences and properties are assigned to
them. The Qabalistic teachings include a method
of reading the Hebrew language as a numerical
cipher. Thus, the Hebrew scriptures can be inter-
preted by Qabalists who know how to extract the
hidden or occult meanings of Biblical words and
phases. In addition, the Qabalah provides mystical
techniques and spiritual exercises for accessing
higher realms of reality and communication with
the divine.

(continued)
These were the primary traditions that were unearthed and explored by Renaissance
scholars—Neoplatonism, Hemeticism, and Qabalah. But all traditions must be invigo-
rated by individuals who work to maintain them. Here we shall briefly examine some of
the more important figures in the Western Esoteric Tradition.
Italian philosopher and theologian Marsillio Ficino (1433–

1499), was commissioned by Cosimo de Medici to translate the
writings of Plato and the Corpus Hermeticum of Hermes Tris-
megistos. De Medici, a wealthy and influential figure in Flor-
ence, was keenly interested in Neoplatonic and Hermetic litera-
ture and as a result, he founded the Platonist Academy of Flor-
ence and hired leading scholars of the day, the most prominent
being Ficino, to carry out the work of the academy. Ficino's
influence permeated European thought for the next two cen-
turies.
Ficino's student, Pico della Mirandola (1463–1494), was the first Christian scholar to use
Qabalistic doctrine in support of Christian theology. In his book Nine Hundred Conclu-
sions, Pico employed Neoplatonic and Qabalistic ideas to explore the characteristics that
the three major monotheist religions held in common and for that he received the con-
demnation of the church. Pico is quoted as saying that, "No science yields greater proof
of the divinity of Christ than magic and the Qabalah(8)."
These were the
Germany proved to be fertile soil for esoteric thinkers. Johannes primary traditions
Reuchlin (1455–1522) was an avid student of Pico della Miran- that were un-
dola's works. His defense of Hebrew literature helped galvanize earthed and ex-
the intellectual forces that preceded the Reformation and he is plored by Renais-
sometimes referred to as the father of the German Reformation. sance scholars—
His book De Arte Cabalistic ("The Cabalisitc Art") was the first sys- Neoplatonism,
tematic description of a Christianized Qabalah to be presented to Hemeticism, and
Qabalah. But all
a European public. An earlier work De Verbo Mirifico
traditions must be
("Concerning the Miraculous Word") described the Qabalistic attri-
invigorated by
butions of the Pentagrammaton or "Five-lettered Name," com- individuals who
posed of five Hebrew letters which spell out the name of Jesus work to maintain
(Yeheshuah). them.
Heinrich Cornelius Agrippa (1486–1535), another German, led a

colourful life as a soldier, physician, lawyer, alchemist, astrologer,
magician and envoy to the Holy Roman Emperor, Charles V. An
outspoken supporter of Ficino's Neoplatonic school of thought,
Agrippa is considered one of the most influential figures in the
Western Esoteric Tradition. He was the author of the seminal
work De Occulta Philosophia, which was divided into three parts
that examined: natural magic, the symbolism and power of num-
bers, and Qabalistic divine names and angelic hierarchies. In his
text, Agrippa defended magic as a method of understanding
God and his creation. Magic was understood to involve a
change in one's mental state—a change in consciousness or fo-
cus—rather than as means of producing physical effects on mat-
ter, although that was also considered possible through the
magical arts.
(8) Pico della Mirandola, Opera Omnia (Basil, 1557; reprint, Hildesheim: George Olms, 1969),
166.
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Hermetic Virtues

(continued)
Theophrastus Bombast von Hohenheim (1493-1541) was a Ger-

man-Swiss alchemist and physician who changed his name to
Aureolus Paracelsus to show that he was "beyond Celsus," the
renowned 1st-century Roman physician. He is considered the
father of modern medicine and a forerunner of homeopathy,
microchemistry and chemotherapy. He wrote a significant
amount of work dealing with medicine, mysticism and cosmol-
ogy. Paracelsus maintained the Hermetic view that human life is
inseparable from that of the universal mind and is effected by
the cosmic realities—man is a Microcosm or miniature reflection
of the Greater Universe, the Macrocosm. As a physician, he
taught the holisitc concept that a doctor must also be a theolo-
gian, because in treating illness both body and soul must be
healed concurrently. The basic alchemical precept that gold must be purified of its gross
components is behind much of Paracelsus' work, both in spiritual alchemy and in medi-
cine. Around the time that the Rosicrucian manifestos were written, there were many
Paracelsian physicians practicing medicine in Germany.
Of course, there are other many other individuals who helped

pave the way for the coming Rosicrucian fervour by providing
the type of intellectual climate needed
for their conception. There was also a
The basic al-
host of other figures who, even if they
did not directly influence the creation of
chemical pre-
the manifestos, were themselves cer-
cept that gold
tainly influenced by the esoteric tradi-
must be purified tion that the manifestos represented.
of its gross com- These include
ponents is be-
hind much of Michael Maier (1568–1622),
Paracelsus' German alchemist and physician,
work, both in
spiritual al-
chemy and in Dr. John Dee (1527–1608),
medicine. English mathematician, astonomer
and astrologer to Queen Elizabeth I;
Francis Bacon (1561–1626), English

philosopher and statesman and
Robert Fludd (1574–1637),

English philosopher and historian.

(continued)
The Role of Johann Valentin Andreae

There is no real evidence of an actual secret brotherhood
of Rosicrucians existing at the time the manifestos were
written. It would certainly have been strange for a self-
proclaimed "secret" society to announce its existence to
the world in such a public and provocative fashion. It is
accepted by some that the manifestos (or at least one of
them, namely the Chemical Wedding) were written by
Lutheran theologian Johann Valentin Andreae (1586–
1654), inspired perhaps by discussions with learned asso-
ciates from Tübingen University who, like Andreae, were
visionary thinkers interested in esoteric subjects and social
reform.
According to Christopher McIntosh in The Rosicrucians,

the Tübingen University circle of friends, which included
Qabalist Christoph Besold, Abraham Holzel and Paracel-
sian physician Tobias Hess, was:
"…composed of men who desired and anticipated

the golden age foreseen by Joachim of Fiore(9).
They saw this golden age as being ushered in ini-
tially on German soil and under the banner of Prot- There is no real
estantism but a new and reinvigorated Protestantism. They also believed evidence of an ac-
that the men who would prepare the new age would be men of learning, tual secret brother-
illuminated by the hidden light of Hermetic wisdom but not deceived by hood of Rosicrucians
existing at the time
false alchemists and other tricksters. The manifestos can therefore be seen as
the manifestos were
a kind of parable intended to inspire those who understood the symbolic written. It would
language in which they were written and to stimulate the uninitiated to set certainly have been
out in search of true wisdom(10)." strange for a self-
proclaimed "secret"
McIntosh theorizes that the Tübingen circle struck upon the idea of making the main society to announce
its existence to the
character in Andreae's innovative story The Chemical Wedding into a legendary founder
world in such a
of a secret brotherhood whose teachings would encompass all of the principles that public and provoca-
they themselves aspired to. tive fashion.
Ultimately, they hoped that the manifestos would influence people all over Europe by
providing both an Utopian vision of the world and a symbolic language that satisfied
the human spiritual need for an esoteric symbology.
Andreae's involvement with the manifestos has been further confused because once he
had married and settled into a comfortable position as pastor of Vaihingen, he wrote
contemptuously about the Rosicrucian movement. It is possible that among the Tübin-
gen circle, Andreae was unhappy with the publication of the manifestos, based as they
were upon Christian Rosencreutz, a character which Andreae himself had invented(11).
It is also possible that he wished to avoid the kind of attention, for good or ill, that the
word "Rosicrucian" attracted.
(9) Joachim of Fiore (1135–1202), Italian abbot and mystic who predicted that in the com-
ing Third Age of Man the antichrist would appear and destroy the corrupt church and be
destroyed in turn, after which the age of the true church of Spirit would commence.
(10) McIntosh, 27.
(11) In a later work, Andreae admitted to writing the Chemical Wedding.
Page 10
Hermetic Virtues

(continued)
Other researchers, including occultist A. E. Waite, Renaissance scholar Frances Yates and
Protestant theologian and biographer of Andreae, John W. Montgomery(12), have all chal-
lenged the assumption that Andreae was the primary author of the Fama and the Confes-
sio. Perhaps some other member of the Tübingen circle was responsible for the first two
manifestos.
In any event, Andreae's exact role in the Rosicrucian drama itself, remains a mystery.
Rosicrucianism and Freemasonry

In her book on The Rosicrucian Enlighten-
ment, Dame Frances Yates explored the on-
going debate concerning any possible con-
nection between the Rosicrucian movement
and Freemasonry. The main obstacle to re-
search on this subject, she contended, was
the pervasive lack of objectivity on the part
of secret society enthusiasts. "And when, as
is often the case, the misty discussion of
'Rosicrucians' and their history becomes in-
volved with the Masonic myths," says Yates,
"the enquirer feels that he is sinking help-
The main obstacle to lessly into a bottomless bog(13)."
research on this sub-
ject was the pervasive
Research into this area began in eighteenth
lack of objectivity on
the part of secret century Germany and resulted in a work
society enthusiasts published in 1804 by professor J. G. Buhle
“and when, ... the titled Ueber den Ursprung…der Orden der
misty discussion of
'Rosicrucians' and their
Rosen-kreuzer and Freyman (About the Ori-
history becomes in- gin … the Order of the Rosicrucians and
volved with the Ma- Freemasons). The principle arguments of
sonic myths," says
Buhle's work were repeated in an article by
Yates, "the enquirer
feels that he is sinking Thomas De Quincey called "Historico-Critical
helplessly into a bot- Inquiry into the Origin of the Rosicrucians
tomless bog( and the Freemasons," which originally ap-
peared in the London Magazine in 1824, and later reprinted in DeQuincey's Collected
Writings (1871).
Despite DeQuincey's own admittance of the fact that "no college or lodge of Rosicrucian
brethren, professing occult knowledge and communicating it under solemn forms and
vows of secrecy, can be shown from historical records to have been ever established in
Germany," he attempts to prove that:
"Rosicrucianism was transplanted to England, where it flourished under a new name, un-
der which it has been since re-exported to us in common with the other countries of
Christendom. For I affirm, as the main thesis of my concluding labours, that Freemasonry
is neither more nor less than Rosicrucianism as modified by those who transplanted it into
England(14)." DeQuincey even goes so far as to state that "He that gives himself out for a
Rosicrucian without knowing the general ritual of masonry is unquestionably an imposter
(15)
."
(12) Montgomery, John Warwick. Cross and Crucible. (The Hague: Martinus Nijhoff, 1973).
(13) Yates, 206.
(14) De Quincey, 420.
(15) Ibid. 394.

(continued)
Amid the confusion derived from the idealized his-

tories of both groups, Masonic historians of the so-
called "non-authentic" or "romantic" school have
often attempted to link the two Orders together. In
Chapter One "Of the Essential Characteristics of the
Orders of the Rosicrucians and the Freemasons,"
DeQuincy listed what he considered the "universal
and essential characteristics of the two orders," such
as, "the orders make pretensions to mysteries,"
"entire equality of personal rights amongst their
members in relation to their final object," and "these
orders have a general system of signs, (e.g. that of
recognition), usages, symbols, mythi, and festivals."
DeQuincey, like countless researchers before and

after him investigating any number of subjects, uses
the terminology of comparison to make his case.
However, the prudent researcher should be cau-
tious when basing his case solely on comparison
and not on hard evidence.
In Drudgery Divine, Jonathan Z. Smith points out aspects of comparison that that are
quite revealing about its shortcomings: Some have sought
the origins of Freema-
"…in any disciplined inquiry, comparison, in its strongest form, brings differ- sonry in Rosicrucian-
ism, either as a British
ences together within the space of the scholar's mind for the scholar's own manifestation of the
intellectual reasons. It is the scholar who makes their cohabitation—their Rosicrucian Brother-
'sameness'—possible, not 'natural' affinities or processes of history. … hood or as a break-
comparison does not necessarily tell us how things 'are' …like models and away group from the
mainstream of Rosi-
metaphors, comparison tells us how things might be conceived, how they
crucianism…the Rosi-
might be 'redescribed' …It lifts out and strongly marks certain features crucian idea has
within difference as being of intellectual significance, expressed in the continued to weave
rhetoric of their being 'like' in some stipulated fashion. Comparison pro- its way in and out of
vides the means by which we 're-vision' phenomena as our data in order to European thought
since its emergence
solve our theoretical problems(16)." in the early 1600s.
While it is certainly tempting to "re-vision" the historic evidence and create a link be-
tween Rosicrucianism and Freemasonry that would satisfy our romantic inclinations to-
ward the epic and the legendary, Masonic historians of the "authentic" or "scientific"
school have stressed that only documented facts and verifiable evidence will lead to the
truth about the origins of Freemasonry. According to Bro. John Hamill in his book, The
History of English Freemasonry:
"Some have sought the origins of Freemasonry in Rosicrucianism, either

as a British manifestation of the Rosicrucian Brotherhood or as a break-
away group from the mainstream of Rosicrucianism. …the Rosicrucian
idea has continued to weave its way in and out of European thought
since its emergence in the early 1600s. The only factors common to both
Rosicrucianism and Freemasonry are the central idea of the creation of an
ideal society and the use of allegory and symbolism to impart this ideal to
initiates.
(16) Smith, 51–52.

Page 12
Hermetic Virtues

(continued)
There the similarity ends. There is no common pool of symbolism and

both developed along different paths. There is no evidence to show a
common origin or the development of one out of the other. Much has
been made of the fact that Elias Ashmole, the first recorded non-operative
initiate, was also interested in Rosicrucianism; but nothing is said about the
other known accepted Masons who had no Rosicrucian connections (real
or imagined) or about the claimed Rosicrucians who had no links with ac-
cepted Masonry(17)."
Nevertheless, the principles and symbolism of the

Rosicrucians held great appeal to some Freema-
sons. So much so that during the eighteenth and
nineteenth centuries, several Masonic and quasi-
Masonic Rosicrucian groups came into being. One
such group was the Gold- und Rosenkreutz,
founded in Germany in 1757 (probably) by
Hermann Fictuld. Another fraternity is, of course,
the Societas Rosicrucian in Anglia, founded in 1866
by Robert Wentworth Little, which requires all can-
didates to be Master Masons. Some of the terminol-
ogy of the Rosicrucians was borrowed by Masonry,
such as in the eighteenth degree of the Scottish
… the principles Rite, known as Knight Rose Croix. According to Al-
and symbolism of bert Mackey:
the Rosicrucians
held great appeal "The modern Rose Croix, which constitutes the summit of the French Rite
to some Freema- and is the eighteenth of the of the Ancient and Accepted Scottish Rite, be-
sons. So much so sides being incorporated into several other Masonic systems, has not in its
that during the construction the slightest tinge of Rosicrucianism, nor is there in any part of
18th and 19th cen- its ritual, rightly interpreted, the faintest allusion to the Hermetic philosophy.
turies, several I speak of it, of course, as it appears in its original form. This has been some-
Masonic and quasi what changed in later days(18)."
- Masonic Rosicru-
cian groups came Is there evidence of a connection that can be found between Rosicrucianism and Ma-
into being. sonry, other than an intellectual interest on the part of learned Masons? At this time, we
have no hard evidence of such, only speculations, conjectures, guesswork and no small
amount of wish-full thinking.
The Instinctive Quest for the Spiritual

What is it about Rosicrucianism that intrigues us so? Why
should we be so romantically smitten by a fantastic fiction
created by a small but imaginative group of seventeenth
century dreamers who wished to reform society? A fic-
tion with a history that is saturated with characters that
are mythical, events that cannot be confirmed and
plagued from its inception to the present day with frauds
and con-artists?
(17) Hamill, 26.

(18) Mackey, 355–356.

(continued)
The answer lies in the fact that Rosicrucianism speaks to the spirit of Western man in a
way that cannot be measured by science nor confirmed by historians. It speaks to the
human heart, which cares not whether the legend of the Rosicrucians is factual, so long
as it feels that the essence and principles behind them are true and right. It is the truth of
the soul. The actual existence of an original "secret society" of illuminated masters is of
little importance compared to the values and ideology its legend continues to inspire.
The symbolism of the Rosicrucians, namely the Rose

and Cross, is basic and archetypal to the Western
mind. It affects us deeply and powerfully. In addition
to reminding us of our Christian values, the cross is a
complex symbol which includes the meaning of con-
junction, the binding together of opposing forces.
The cross is a symbol of the heart, of the mystic center
of the universe, a place of junction for the forces of
the cosmos. Consequently, the cross affirms the pri-
mary relationship between the two worlds of the
heavenly or celestial and the earth-bound (spirit and
matter). The cross alludes to the divine spirit de-
scended into the realm of the physical—life—
symbolized by the four elements of the alchemists
(the four arms of the cross) which are the components of life.
The rose is primarily a symbol of completion, achievement, purity and perfection. The [Rosicrucianism]
rose and cross together refer to the synthesis of these ideas. The red colour of the rose requires humility
also alludes to the compassion and sacrifice of Christ and the golden cross alludes to the and selflessness.
spiritual gold, the philosophical gold of the alchemists, concealed within the nature of It also requires
spiritual wisdom
man. and arcane
knowledge—not
What is Rosicrucianism ultimately concerned with? How can its principles be applied to a knowledge
modern world? It is inherently Christian, although it embraces the wisdom of those an- gained for van-
cient pagan philosophers of the Western world who formulated the first concepts about ity's sake but
the nature of the divine universe, the transcendence of God and the evolution of the knowledge that
human soul. It advocates a personal understanding of the divine, through the discipline can be used in
service to others.
of esoteric studies and spiritual exercises. It embraces the sciences of the ancient world.
It suggests that theurgy, magic, and mystical rites are important tools whereby the soul
communicates with God.
It requires humility and selflessness. It also requires spiritual wisdom and arcane know-
ledge—not knowledge gained for vanity's sake but knowledge that can be used in ser-
vice to others. It promotes the healing of humanity, of both the individual and the collec-
tive society. According to Dame Frances Yates:
"To the genuine Rosicrucian, the religious side of the movement was always
the most important. The Rosicrucian attempted to penetrate to deep levels
of religious experience through which his personal religious experience,
within his own confessional affiliation, was revived and strengthened. … The
manifestos stress Cabala and Alchymia as the dominent themes in the
movement. The latter gave the movement a turn toward medicine. The
R.C. Brothers are healers. … Magic was a dominating factor, working as a
mathematics-mechanics in the lower world, as celestial mathematics in the
celestial world and as angelic conjuration in the supercelestial world(19)."
(19) Yates, 222.

Page 14
Hermetic Virtues

(continued)
The Rosicrucian impulse is optimistic. It envisions a positive future for hu-

manity brought about by advancements in science and a new understand-
ing of philosophy and spirituality. The Rosicrucians "…know they hold in
their hands potentialities for great advance, are concerned to integrate
these into a religious philosophy. Hence the Rosicrucian alchemy expresses
both the scientific outlook, penetrating into new worlds of discovery and
also an attitude of religious expectation, of penetrating into new fields of
religious experience(20)."
In this modern era of materialism, cynicism and greed, it is perhaps not so surprising that
some of us still long for a "golden age" similar to that promised by the "secret brethren" of
the Rosicrucian manifestos—an age dominated by mysterious adepts with almost super-
human powers, great wisdom and the ability and compassion to heal the illnesses and
evils of society. There are those who still believe that the act of one individual seeking to
make himself a better human being through knowledge of philosophy, religion and the
arts, can indeed effect a positive change for the benefit of all humanity. Rosicrucianism
touches us because it shows us a vision of how the world ought to be—what we our-
selves could be if only we would strive to be more than human—if only we would shift
our mental focus to an awareness of the greater macrocosm beyond ourselves.
Some of us "dreamers" have not yet forgotten how to dream.

The Rosicrucian
impulse is opti-
mistic. It envi-
sions a positive
future for hu-
manity brought
about by ad-
vancements in
science and a
new understand-
ing of philosophy
and spirituality.
Copyright © 2009 Charles”Chic”Cicero
(20) Ibid. 225–226.


(continued)
Sources:
Cicero, Chic, and Sandra Tabatha Cicero. Introduction to The Golden Dawn Journal:
Book III: The Art of Hermes. St. Paul, MN: Llewellyn Publications, 1995.
Cirlot, J. E. A Dictionary of Symbols. New York: Philosophical Library, 1983.
De Quincey, Thomas. "Historico-Critical Inquiry into the Origin of the Rosicrucians and
the Freemasons." London Magazine, 1824.
Fame and Confession of the Fraternity of the R\C\. Privately printed for the S.R.I.A. Great
Britain, 1997.
Felkin, Dr. R.W. Rosicrucian Medicine. Privately printed for the S.R.I.A. Great Britain.
Gilbert, R.A. The Golden Dawn Scrapbook: The Rise and Fall of a Magical Order. York
Beach, ME: Samuel Weiser, Inc. 1997.
Godwin, David. Light in Extension. St. Paul, MN: Llewellyn Publications, 1992.
Greensill, T. M. History of the SRIA. London: Privately printed for the SRIA, 1987.
Hamill, John. The History of English Freemasonry. England: Lewis Masonic Books, 1994.
Mackey, Albert. The History of Freemasonry. New York: Gramercy Books, 1996.
McIntosh, Christopher. The Rosicrucians. York Beach, ME: Samuel Weiser, Inc., 1997.
Smith, Jonathan Z. Drudgery Divine: On the Comparison of Early Christianities and the
Religions of Late Antiquity. Chicago: University of Chicago Press, 1994.
Shaw, Gregory. Theurgy and the Soul: The Neoplatonism of Iamblichus. University Park,
PA: Pennsylvania State UniversityPress, 1995.
Waite, A.E. The Real History of the Rosicrucians. London: 1887.
Westcott, W. Wynn. The Rosicrucians, Past and Present, at Home and Abroad. An Ad-
Rosicrucianism
dress to the Soc. Rosic. In Anglia. London: privately printed, 1915. touches us because
Yates, Frances A. The Rosicrucian Enlightenment. Great Britain, Ark Paperbacks, 1986. it shows us a vision
of how the world
ought to be—what
we ourselves could
be if only we would
strive to be more
than human—if only
we would shift our
mental focus to an
awareness of the
greater macrocosm
beyond ourselves.
Page 16
Hermetic Virtues
The Tower
by Harry Wendrich
From the HorusHathor Temple GD Tarot deck, researched by Nick Farrell and painted by Harry
and Nicola Wendrich of Wendrich artHouse.
The Tower, Key 16, Mars, Peh
The Tower is the

path between
Hod and Net-
zach, and is not
easily crossed.
The aim now is
to renounce the
path of the ego
and call on the
Higher Self to
take charge of
one's life.
The Tower
(continued)
When I look at the Tower card, it reminds me of my Saturn return, when in a very short
time my life was totally wrecked. I remember one night screaming out in response to the
emotional pain and hearing the echo through the universe in my mind. At that moment,
my spiritual journey had begun.
Ironically, I now face the path again, but as an initiate of the H.O.G.D., one who has bal-
anced Earth, Air and Water and now seeks entry into the Fire element.
The Tower is the path between Hod and Netzach, and is not easily crossed. The aim now
is to renounce the path of the ego and call on the Higher Self to take charge of one's life,
to lead one to ones true destiny, hitherto veiled by circumstances and programming – a
flower that can only open after the Tower has dealt with all the unnecessary baggage
which still hinders progress.
Our vision of the card has a universal feel to it. In the background, two planets collide,
creating a vesica superimposed over the tower, signifying that a higher power is over-
coming a lower one. The flower of life, representing the divine matrix, shoots out a light-
ning bolt and knocks the crown from the top of the tower, which until now has fortified
the ego. The rainbow suggests that this is taking place on seven levels of consciousness
and hints at the energy of Netzach and Divine Love overseeing the destruction. In the
rainbow is the Hebrew letter Peh, which means ‘mouth.’ The mouth speaks words; words
split into letters and letters are inlaid into the structure of the tower, showing that com-
munication is needed to build it. If you cross the
path from Hod to
Two figures fall from the tower – one falls on the side of the Tree of Life, suggesting that Netzach you are
he will awaken to his spiritual path. The other falls on the side of the qlippoth, implying looking at the
that he will fall deeper into the darkness of his own making. Above the Tree of Life is the pulling apart of
your existing
Unicorn of the stars, which also reminds me of Chiron, the wounded healer who taught universe, how-
his pupils to find their true destiny and to fulfil their highest potential. This suggests that ever if you travel
there is another side to the energy of the Tower, one of rebuilding a new life, more in line the path from
with the divine matrix. Netzach to Hod
you are seeing
The planet to which this card is associated is Mars, which has the energy to rebuild as well your higher self
creating a new
as to destroy. Universe out of
the letters it sees.
In fact if you cross the path from Hod to Netzach you are looking at the pulling apart of
your existing universe, however if you travel the path from Netzach to Hod you are see-
ing your higher self creating a new Universe out of the letters it sees. The path of Peh is
therefore a destruction and construction.
Divination: Disaster; divorce; accidents and bad health; emotional pain; unexpected
shock; sudden insight; can also indicate moving home and a new path in
life; a flash of inspiration after which nothing can remain the same.
Destruction which contains within it a new universe.
Copyright © 2009 Harry Wendrich

Page 18
Hermetic Virtues
Abramelin and the Golden Dawn

by Nick Farrell
Ever since Samuel Mathers translated the French edition of the Book
of Abramelin into English(1), the system has attracted a huge amount
of interest from those within the Golden Dawn. There are a number
of stories associated with those Golden Dawn adepts who tried the
system and came to grief. In Whare Ra the Abramelin system was
treated with what some might describe as respect while others would
be more cynically say “with fear”.
With the recent publication of the German version of Abramelin(2) we start to see that
Mathers' edition had several important flaws and some would say that this is the reason
why the Abramelin system was so dangerous. Literalists are the curse of modern occult-
ism and in the Abramelin system this is certainly true. What many fail to see is that who-
ever wrote the Abramelin system had the idea that it was meant to be adapted to suit the
individual. There are also several blinds in the system that require a bit of intelligence to
work out. Once these are sorted out then it is possible to adapt the Abramelin system to
suit the Golden Dawn.
An Outline of the Abramelin System

The Abramelin system is a self initiation programme which was developed in the 15th cen-
tury. The German system requires a year while the Mathers' translation needed six
The Abramelin
months. Time, ironically is not really an issue, the important thing seems to be a three fold
system is a self
initiation pro-
division. The German translation talks about year divided into three, but it could also fit
gramme which into three, six, nine, 12 or 18 months. I prefer the idea of 18 months as it fits somewhat
was developed snugly into the 'official time' that it takes a candidate to get through the outer order and
in the 15th cen- gives time for problems to appear or be faced.
tury. The Ger-
man system re- What Abramelin describes is a system of regular work which increases in intensity in three
quires a year stages. During the initial stages this requires a morning and evening prayer and two
while the Math- hours of study of religious texts. This intensifies until the person is required to take two
ers' translation weeks of isolation to commune with his Holy Guardian Angel. Then, for three days, he
needed six
meets with an army of demons who are required to bend to his will. After this initiation
months.
program is completed the magician is given a serious of magical squares which form the
backbone of a magical system.
What is important about the system is that it is entirely flexible. Religion is not important
so long as those taking part only believe in One God. Prayers are not proscribed but are
meant to be designed by the person carrying out the procedure. While many think that
the goal of the Abramelin system is "Knowledge and Conversation with your Holy Guard-
ian Angel", it does not seem to be the case. It is designed to make you a religious and
pious man. The Holy Guardian angel is supposed to be guiding you throughout the three
stages of work culminating in his instruction in the later stages. There are some things in
Abramelin which do not work either magically or for modern people.
1. The Book of Abra=Melin, the Mage as delivered to by Abraham the Jew to his Son Lamech,
translated by S.L. MacGregor-Mathers, De Laurance Company, Chicago, 1932
2. The Book of Abramelin, a new translation, Abraham von Worms, compiled and edited by
George Dehn. Ibis Press, Lake Worth, Florida, 2006

(continued)
Despite its tendency towards religious freedom, it does lean towards

Judaic law over other religions. Rules on touching dead meat and
women during menstruation are hang-overs from the Talmud. Oddly
the system claims that it can be performed by women. This is quite
enlightened for its time, although if the system was followed literally
women would 'fail' by the fact Abramelin considers them 'unclean'
once a month.
Holy Guardian Angel

To understand the Abramelin system it is important to understand what he understood
by the term Holy Guardian Angel. Many modern commentators on the system, includ-
ing Crowley and Bill Gray, have said the HGA is the same as a person's Higher Self. This
Jungian term unfortunately does not hold up when the system is closely read.
In the Middle Ages it was claimed that when a person was born they were given a Holy
Guardian Angel and attracted a Demon. The HGA was to guide and protect the person
throughout their life and the Demon was supposed to tempt them away from the path.
In the Medieval Bulgarian church when a person was baptised they were told "do not
listen to your demon and do nothing that will anger your Holy Guardian Angel".
Clearly, then, the HGA was not your 'higher self' but an Angelic entity which was God's
way of looking after you. It was God's way of communicating with you on Earth and In the Middle Ages
might, perhaps, be the way of reaching your True Self. it was claimed that
when a person
was born they
were given a Holy
Blinds or Flaws in the System Guardian Angel
While the Abramelin system functions well as a system that leads a person to a form of and attracted a
Angelic initiation, the emphasis appears to be the manifestation of legions of demons. Demon. The HGA
was to guide and
After a person has performed their rites to contact what is called a "religious presence" protect the person
they are required to invoke four demonic kings, eight dukes and loads of their little baby throughout their
demons and servitors. However, if you have followed the system and read it clearly you life and the De-
cannot help but feel that this is unbalanced. Even if the goal was knowledge and con- mon was sup-
posed to tempt
versation with one's HGA, the encounter with all the subjective and objective evil in the them away from
Universe is a bit much. As far as Angelic hierarchies are concerned, the HGA is down the path.
the pecking order and yet it is supposed to have the clout to deal with the likes of Satan.
However, there is a clue that Abramelin gives fairly early on in the book which suggests
that his system is not entirely HGA-related. He requires operators to read his book ex-
tremely carefully which is often an indication in some esoteric literature that there is a
blind being used and you need to engage your brain to get past it.
There are six days used to invoke spirits. The first three days appear to be dedicated to
the HGA while the other three days are connected to specifically named spirits. The first
four are Kings, then there are eight Dukes and then the lists of servators. We know that
the demons are organised as a mockery of the hierarchy of heaven. Thus the four de-
monic Kings are a mockery of the four Archangels of the Direction, Raphael, Michael,
Gabriel and Uriel. The Number 8 is a mockery of the perfection of the divine number 7.
Thus we are looking for a seven fold Angelic hierarchy with servitors.
It is possible, then, that on the first three days of the Abramelin retreat one is supposed
to invoke the Archangels of the Quarters, followed by the Archangels of the Sephiroth
and their attendant angels. They then call up their dualistic counterparts.
Page 20
Hermetic Virtues

(continued)
The system hints at a seventh day which is not described.
This would be the Sabbath day, which is the day that traditionally God rested but is also
the holiest day in the cycle when the person is expected to communicate and worship
their creator. This moves the person beyond angels to the state of seeing the most High.
This would mean that the Abramelin system would have linked the candidate to all four
levels of Qabbalistic creation.
Adapting the System for the Golden Dawn

In the Hermetic Order of the Golden Dawn there are three degrees that correspond di-
rectly to those of the Abramelin system. In the outer order you are given the Lesser Rit-
ual of the Pentagram and told to study. In the Portal you intensify this study with the
Supreme Ritual of the Pentagram and attempt to unite the elements into a balance. Fi-
nally, in the third degree, the 'next spiritual level' is opened to you with both the LVX
formula, the Lesser and Greater Ritual of the Hexagram and the Ritual of the Rose Cross.
Thus it is possible to overlay the system into the Golden Dawn so that it looks like the
following:
The First Six Months

Ideally you should have a room that you place your altar and nothing else in. You
In the GD there are 3
degrees correspond-
should purify and consecrate it and never enter it unless you are doing magical work.
ing directly to those
of the Abramelin
system. In the outer
When you wake up, have a shower, face east and perform the Qabbalistic Cross and the
order one is given the Lesser Invoking Ritual of the Pentagram. You should then write an invocation to the
LRP and told to study. highest aspect of God that you know and request that it reveal to you its wisdom
In the Portal, one
intensifies this study through your Holy Guardian Angel. You should meditate on what you believe to be
with the SRP and tries God or the highest spiritual aspect. Think of the good qualities you have and use the
to unite the elements
into a balance. In the current of the Pentagram to draw those qualities you want to have toward you.
3rd degree, the 'next
spiritual level' is
opened with both the Before you go to bed perform the Qabbalistic Cross and the Lesser Banishing ritual of
LVX formula, the LRH the Pentagram and repeat your invocation and add that you would request the Holy
and GRH and the
Ritual of the Rose
Guardian Angel protect and teach you while you sleep. Work out how your personality
Cross. falls short of your abilities and destiny and allow the current of the banishing pentagram
to carry these weaknesses away from you.
The Next Six Months

When you wake up, have a shower, face east and perform the Qabbalistic Cross and the
Lesser Invoking Ritual of the Pentagram. Then perform the Supreme Invoking Ritual of
the Pentagram and invoke the Most High. Purify and consecrate the room as you would
in the 0=0 ritual. Feel those elemental forces inside you moving into balance.
Then you invoke your Holy Guardian Angel to lead you onto the right path of Wisdom
and Understanding. You should then meditate on your holy scripture (if you have
them), sentences of the Golden Dawn rituals, esoteric books, the angelic forces or just
wait upon your HGA to teach you. You should lengthen the amount of time you spend
on this.
Then in the evening, have another shower or at least wash your hands and face. Per-
form the Qabbalistic Cross, the Lesser Banishing Ritual of the Pentagram and then the
Greater Banishing Ritual of the Pentagram and meditate on those aspects of humanity

(continued)
that are darker, those forces that are unregenerate. See them gradually come into bal-
ance or to break them up. You should ask for your HGA to help you in this.
The Third Part

When you wake up, at noon, and before the bedtime session you should wash your
hands, feet and face or have a shower.
The morning session should be performed as before only this time you should add the
Lesser Invoking Hexagram for the day (i.e. Monday is Luna) and the LVX formula. You
should then invoke your highest concept of God and ask to be given the honour of the
company with the holy angels so they will grant and reveal the hidden Wisdom to reign
over the unredeemed spirits and all creatures. Ask that the spirit of God shall come upon
you. You should meditate on the energy of the Angel of the day and try to see its energy
and power in operation. Think of all the positive aspects of that planet that manifest in
you. You might like to consult your natal chart to see what your powers and problems
are most likely to be.
At noon perform the Ritual of the Rose Cross and repeat your prayer.
The evening session should be the same as the morning only this time you should per-
form banishing rituals. Ask that the spirit of God shall come upon you. You should medi-
tate on the negative aspects of the planets that manifest in you and allow the energy of
the banishing pentagrams to carry them out of your sphere of sensation. You should make
sure you are com-
pletely alone for 7
days. You should
start the retreat on a
The Seven Day Retreat Monday if you are a
You should make sure you are completely alone for seven days. You should start the re- Christian or Sunday
treat on a Monday if you are a Christian or Sunday if you are Jewish. If you are neither of if you are Jewish. If
you are neither of
these, Monday is as good as any. The idea is to end the ritual on your Sabbath day. If you these, Monday is as
don’t have one, one person's Sabbath is as good as another's. good as any. The
idea is to end the
ritual on your Sab-
Shower, enter your temple barefoot. Perform the Qabbalistic Cross and the Lesser Invok- bath day. If you
ing Ritual of the Pentagram, another Qabbalistic Cross, Greater Invoking Ritual of the Pen- don’t have one, one
person's Sabbath is
tagam, purify and consecrate with Water and Fire, as the 0=0, take the oil of Abramelin in as good as another's.
your left hand and recite the prayer of Abramelin or write something similar. Here is my
version:
"Almighty God beyond the limits of the Universe, who gave substance to the
All, from whom all things proceed, to whom all will return. You from whom
all things find their expression. When you forgive yourself, we are all for-
given. I recognise those things in me which make me weak, which prevent
me fulfilling my place in the story of my life. Oh thou who art the great story
teller, you who become the story, the alliance between the creation and the
creator is great. You give unto people like me redemption and invite me to
take what you can offer. So, Adonai, give me mercy and take from me my
excesses, wash from me all that is weak and fails to meet the standards you
have set for myself in this life. Wash from me all that is unclean, renew my
spirit and strengthen it. Enable me to understand the secrets of your grace
and the treasures of your knowledge. Consecrate me through this oil of crea-
tion with which you healed all of the prophets, clean me and all it touches.
Properly cleanse and heal me, that I will be able to have the company of the
holy angels, the sacred wisdom and the might that you have given, you initi-
ate over the good and unredeemed spirits. Amen."
Page 22
Hermetic Virtues

(continued)
When you have said this prayer, you draw a cross on your forehead with the oil and
then mark the corners of your altar and magic equipment with it. You should be wear-
ing a white robe at this point but no slippers or socks. Abramelin requires you wear a
silk head band around your third eye with the names of God written upon it.
You are also expected to write this phrase on the four sides of your altar:
"In those places where the memory of my name is grounded there I shall
come to you and bless you."
The phrase comes from Exodus 20:24 and the complete verse according to King James
is "An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offer-
ings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my
name I will come unto thee, and I will bless thee."
On the first day you are to invoke your Holy Guardian Angel. Abramelin will have you
praying your buns off until the entity shows up. However the normal method of evoca-
tion should do just as well. He does not make it clear that this is what you are supposed
to be doing on the first day, however on the second day you are supposed to be asking
the angel's advice about calling the good spirits, so the first day should be dedicated to
your first knowledge and conversation.
The second day you should follow the advice of your Guardian Angel about how to get
On the first day in touch with the Angels. As we have mentioned before, Abramelin is vague about the
you are to in- angels you should call. Judging by the way he has arranged the unredeemed spirits, I
voke your Holy would suggest you should call the three Supernal Archangels Metatron, Raziel and
Guardian Angel. Tzaphqiel as a separate block. Then call the seven Archangels of the Sephiroth next,
Abramelin will
have you pray-
Tzadqiel, Kamael, Raphael, Haniel, Michael, Gabriel and Sandalphon.
ing your buns
off until the en- The third day should be dedicated to the 'servants' of the Archangels. Again we are
tity shows up. guessing here. I have had several suggestions that these should be the Angels assigned
However the to the paths of the tree of life but I think it is better to call upon the Angels of the plan-
normal method ets. You could call the Intelligences but not the spirits, who are a little bit too demonic in
of evocation the GD system.
should do just
as well. These three days are supposed to be a communing with the Angels and your Holy
Guardian Angel. During this time you should be requesting each Angel support you in
your spiritual journey and give you control of the unredeemed spirits and the forces that
the Archangels represent. Like the unredeemed spirits, these Angels are supposed to be
pledging their support to help you. You are not commanding them, as you do the unre-
deemed spirits, you are attuning yourself to their energy so that you can access it.
The system of invoking angels should be familiar to GD magicians who are ready to take
the Abramelin working and do not need to be rehashed. However it is worth pointing
out that I would use a cut down version of what Regardie wrote in the Golden Dawn
book. On the first day you will have to call five entities, the next day seven and the day
after 14, which is a pretty hairy schedule.
The fourth, fifth and sixth days are pretty much by the book. Obviously you cannot call
every demon in the Abramelin phone book and you should ask your HGA which ones
you should call. These will be the ones that most stuff you up in your life path. While I
like the idea of making the demonic spirits appear in a sandbox (it saves the problems of
burnt hoof prints in the carpet and is easier to clean, as demons are rarely house-
trianed), I would draw a triangle of the art in the sandbox to enclose them. I do not like
the idea of demons going anywhere unconstrained.

(continued)
The seventh day is another part of the equation that was not related in Abramelin but is
fairly logical. This is the Sabbath day which, after that lot of evocations, you will feel
knackered and a bit sick. However on this day you call upon all your angels and demons
to lift you up to the Most High. This is when you invoke your Higher Self. This will require
your Holy Guardian Angel's help, but instead of invoking into the sandbox you invoke
that force inside yourself.
Which Wand?
The Abramelin book mentions a wand or a stick of almond which is to be used for the
demons to touch and pledge their alliance. The temptation would be to shove the lotus
wand under the nose of the demons and angels on the grounds that in the GD system it
would have a similar role. Don't do that, what ever you do. The Lotus Wand is not used
in that way, in fact the closest GD tool would be the adept's sword. I would suggest that
you use the wand of Almond and then use it as a tool for workings of the magic squares
that you do later.
The Squares
Abramelin magical squares were placed on talismans by the Adepts of Whare Ra. Al-
though this was fairly uncommon, perhaps out of the fear that some Adepts had of the
system. However, an adapted method of what was suggested in Abramelin was proba-
bly the best method. We seem to have
two contradictory
On the Sabbath, have a shower, put on your adept's robe, light the incense, olive oil methods of ob-
lamp, perform the Lesser Invoking Ritual of the Pentagram, Supreme Ritual of the Penta- taining the names
gram and your invocation to the Most High. Call upon your Holy Guardian angel to help and sigils of the
being that is sup-
you understand or construct a word square for your current objective. Don't do anything posed to help us.
until you can see the Angel in the temple with you. Then stare at the tablet. Some letters The first involves
will be highlighted, or seem bolder than the others and these will be the name of the our HGA and star-
spirit you have to call. You might also notice a sigil appear on the square. Write both of ing at the square
these down. until the sigil is
seen and the
other involves
Some of the squares are created by the Angels and others by the unredeemed spirits. grilling the Dukes
Some are a mixture of both. Abramelin gives specific instructions about calling the Dukes. of Hell.
He says you call the lot and then the one who is really in charge will write his servant's
name in the sand for you. You then make the Duke and this servant take an oath to do
what you want.
For a number of reasons I am not happy with this approach. It puts the entire magical
system in the hands of unredeemed spirits. A magician who leans too much on these,
however in tune they are with their Higher Self or HGA, is going to end up concentrating
too much on the negative.
However, it occurred to me that Abramelin was not providing the whole system. We
seem to have two contradictory methods of obtaining the names and sigils of the being
that is supposed to help us. The first involves our HGA and staring at the square until the
sigil is seen and the other involves grilling the Dukes of Hell.
Clearly one is the method of finding out the Angelic names and the other is the method
of contacting the Demonic. What is also strange is that all the squares given in the book
are controlled by demonic entities. Abramelin can be read so that you ask your HGA for
information about some squares and demons for the others, but the problem is that all
Page 24
Hermetic Virtues

(continued)
the squares have some demonic entity connected with them(3). It seems then that the
entire magical application of the system is about the controlling of unredeemed spirits.
O P O M A N O
P A M E R A M
O M A L O N I
M E L A C A H
A R O C A M I
N A N A M O N
O M I H I N I
However, Abramelin has hinted that these are not the only squares that are meant to be
used. It is possible to construct others, find out the name of the good spirit and go from
there. Say, for example, we wanted to create a square that would help bring about
peace. We would ask our HGA and he or she would give us the word, Shalom which is
Hebrew for peace. We can lay this out in a square thus:
S H A L O M
However, Abra- H A L O M S
melin has hinted
that these are A L O M S H
not the only L O M S H A
squares that are
meant to be O M S H A L
used. It is possi- M S H A L O
ble to construct
others, find out
the name of the We call upon the Holy Guardian Angel to reveal the name of the Angel in charge of bringing
good spirit and about peace and we see the following letters highlighted.
go from there.
S H A L O M
H A L O M S
A L O M S H
L O M S H A
O M S H A L
M S H A L O
3. The demon Amayon is apparently in charge of healing. He is, according to the Book of Moses,
one of the four princes of devils over the four quarters of the Earth and not really a nice chap.
You can argue that since all illnesses are caused by demons, then binding a really big one is a
good idea. I am not sure I buy that argument.

(continued)
On the surface we have an angel called Halom, however when we ask for the sigil we get the
following:
So our Angel is called Alhom. We draw his name on a piece of paper with his sigil. We know that
peace is attributed to the Sephiroth of Chesed, so we ask Tzadqiel to send forth Alhom in the
name of El to bring about the peace we need.
… the entry into

Adeptus Minor
does not … auto-
Copyright © 2009 Nick Farrell matically equate
with the entry into
Tiphareth and
certainly does not
equate with com-
munion with the
Higher Self, which
may not come until
much of the work
of that grade is
complete.
Page 26
Hermetic Virtues
Magical Maturity
by Dean F. Wilson
One of the key factors of Adepthood, as far as I'm concerned, is the magical maturity that should
be present, or, at least, a magical puberty that will culminate in magical maturity when the
Lesser Adept progresses towards Greater Adept. The point of this is that the entry into Adeptus
Minor does not, for one, automatically equate with the entry into Tiphareth and certainly does
not equate with communion with the Higher Self, which may not come until much of the work
of that grade is complete. This short essay is intended to express my views on this magical ma-
turity and the preceding stages of magical growth.
Neophyte can be seen as the symbolic or magical birth of the initiate, from the darkness of the
Womb of Matter into the Light of the Spiritual World. Even the thrice-bound cord around the
candidate's waist can be seen as the symbolic umbilical cord, which is removed as the initiate
enters the Light of Day and is, as a newborn, given a new name.
The Elemental Grades are, therefore, the magical childhood of the

initiate and involve much learning. Just as a child must learn their
ABCs, so too must the magical child, who does so in a figurative (the
ABCs of astrology and Qabalah, for example) and
a literal way (the actual Hebrew alphabet). The
magical child must learn the material that develops their mind, but they
must also learn some key magical "life lessons", akin to what a child in nor-
mal life must learn.
This includes learning that the world does not revolve around the magical child and thus a
… the entry into strong rebuking, as it were, of the ego, which, if left to its own devices, would run rampant and
Adeptus Minor does suppress the true Self which is developing and unfolding during this period. Moderation and
not … automatically balance is another key lesson, as is not biting off more than one can chew or sticking one's hand
equate with the in a fire. These are, in one form or another, exemplified in the structure and safeguards of the
entry into Tiphareth Elemental Grades. Just as childhood is a necessary prerequisite to adulthood, these grades are
and certainly does absolutely essential as part of the systemof the Golden Dawn. Adepthood can come without
not equate with them, that is true, but eventually such an Adept will need to go back and face their elemental
communion with imbalances, whether they like it or not. Indeed, often one trip through the cycle of elements is
the Higher Self, not enough and this is partially why a similar sub-structure can be found in the sub-grades of
which may not Adeptus Minor, where the elements (among other things) are experienced on another, higher
come until much of level.
the work of that
grade is complete. This leads us then to magical puberty, which could be seen to begin roughly in Portal. The
magical child finds their astral body changing, because there is now an influx of Light, of Spirit.
This can be a chaotic time, as the final dross is purged from the system and the transformative
process is undergone. Yesod can be seen as the athanor in which the energies of Malkuth and
Tiphareth are mixed together and this is where the process of extracting the spiritual gold of
Tiphareth, the prima materia (which is technically of Kether and above, but is experienced in a
kind of "tamer" form in Tiphareth), from the dross of Malkuth is experienced.
This is followed naturally by Adeptus Minor, where ideally the magical

maturity is developed, but often this is not so. What I mean by "magical
maturity" is a non-dependence on others for spiritual growth. No longer
is the initiate being spoon-fed lessons, as is the case in the scholastic sys-
tem of the Outer Order (which is not to denigrate what is ultimately a
necessary and honourable role), but they are now free to pursue their
magical path, answering primarily now to their Higher Self, an internal,
not external agency, with no one any longer holding them by the hand.
Indeed, much of the hidden elements of the prior initiations has been
specifically designed for this awakening, to stimulate the contact and
communion with the Higher Self.
Magical Maturity
(continued)
Of course, this does not mean that the initiate can or should ignore the Chiefs of their Order, for
example, or think they can change rituals and so forth willy-nilly; nor does it mean that they
should shun papers and teachings given by other Adepts, many of whom have developed their
magical maturity for quite some time. To think such only shows that magical maturity has not
been attained and in its place the Vice of Tiphareth, of false pride, has grown supreme. The ma-
ture adult of the normal world is independent, but is also not foolish enough to think that he or
she should refuse help or guidance when offered or required. Likewise for the magically mature.
One of the key elements of magical maturity is the ability to think for oneself. While this may
seem like an obvious matter and an ability that all of us would assume we have, it is, in this con-
text, rarer than we think. It involves the ability to get one's own insights from material, rather
than simply reproducing and regurgitating the insights of another (this is not an excuse to not
properly cite or quote references, however). This does, of course, mean that a deep and true un-
derstanding of the material is required but without this how can someone truly call themselves an
Adept?
This magical maturity should also reflect a general maturity, such as a temperate nature, able to
show kindness and compassion but also sternness and severity when required. Both spheres of
Geburah and Chesed feed into Tiphareth and thus the qualities of both should be fortified and
utilised by the mature magician. General childish behaviour is an obvious indicator of lack of ma-
turity in the normal world and is likewise a reflection of this in the magical world.
May we all, therefore, embark on this path, no matter our personal grades or spiritual standing,
with a level of maturity in mind (even if there are many years to go before our own Adepthood).
In the end we are all Children of the Light, fellow Brothers and Sisters, answering to our older
Brothers and Sisters: our Higher Selves. May we embrace our own magical childhood, puberty, This magical ma-
adulthood, and maturity, and that of others, and may we do so with the blessings of Adonai El turity should also
Chai Melekh ha-Shamayim va-Aretz.
reflect a general
maturity, such as
Copyright © 2009 Dean F. Wilson a temperate na-
ture, able to
show kindness
and compassion
but also stern-
ness and severity
when required..
The Magician, copyright © Sandra Tabatha Cicero, by kind permission

(republication by Thoth Publications shortly)
Page 28
Hermetic Virtues
Ain Soph and the Golden Dawn

by Harry Wendrich
I was surprised to find upon joining the Golden Dawn that there seemed to
be a general consensus that it was absolutely impossible to touch spiritual
states equating to Ain Soph. After listening to the many explanations and
doubts regarding joining with Ain Soph and having to agree with many of
the arguments against it, I still feel it is possible to glimpse through the veil
and achieve an act of oneness with Supernal States. This has led me to in-
vestigate the ancient writings regarding Ain Soph to see if there is any evi-
dence to suggest the contrary.
Ain Soph means ‘without end; boundlessness,’ but it is now translated as ‘nothingness’.
This is not the nothingness of a vacuum but rather an inability to comprehend some-
thing so great or vast that it can only be termed ‘nothingness’. There is nothing to com-
pare to its simplicity and we are left with our mouths open, unable to express its sublim-
ity.
From a spiritual perspective, the main problem with the idea of joining with Ain Soph is
that it is closely associated with a God that cannot be approached or touched. Kabbal-
ists agree that the best way to know God is through relationship with His Creation. God
Himself is far beyond any comprehension. The term ‘Ain Soph’ was an attempt to ex-
Ain Soph means press the concept of this unknowable side of Divinity.
‘without end;
boundlessness’ but The term Ain Soph first appears in the writing of Isaac the Blind of France (1160 -1235),
it is now translated whose real name was Rabbi Yitzach Saggi Nehor. ‘Saggi Nehor’ means ‘much light’ and
as ‘nothingness’. the name is almost ironic because he was blind. How-
This is not the ever this disability did not stop him possessing such deep
nothingness of a spiritual insight that it was said that he could look into a
vacuum but rather person and see if they were a new or old soul.
an inability to com-
prehend some-
It was this deep penetrating inner sight that enabled him
thing so great or
vast that it can only
to penetrate deeply into the Sephiroth so that he could
be termed see in to Ain Soph and describe it in relation to Creation.
‘nothingness’. He transmuted the mystical tradition of the Geonium
period into our present idea or view of the Kabbalah.
(The Geonium period lasted from sixth to mid-eleventh
century and was a focus of intellectual and literary crea-
tivity.)
Isaac suggested that the ten Sephiroth had their origins

deep within Ain Soph. He believed that Ain Soph was [a
mind] emanating Divine Thought. From this Divine
Thought emanated the ten Sephiroth. He taught that Popular belief has it that Rabbi
living beings are material manifestations of the Sephiroth Isaac is pictured here
and that our mystic experiences aid in ascending the
levels of emanation until it is possible to unite with Divine Thought.
Isaac’s student Azkiel continued the Ain Soph idea and suggested that the act of Crea-
tion did not create anything new, it transformed the potential existence in the Divine
Mind/Ain Soph into material existence.

(continued)
Ain Soph is identified with the Aristotelian “cause of all causes” and in the Kabbalah is
called the “root of all roots.” It is the substance of God Himself and imminent within all
creation. The first emanation within Ain Soph is called ‘Pure Thought’ and with thought
came will. Gerona Kabbalists, who were disciples of Isaac the Blind, spoke of the Will of
Thought, a Will which activates Thought.
Within 16th Century Lurianic doctrine, the concept of creation and Ain Soph was further
developed with a concept called ZIMZUM, which means contraction. Within God, every-
thing existed, so it was not possible to create. So God contracted part of Himself into a
monad, a point of light called ‘Ain,’ which is within the Dark Light of Potential.
This monad spoke of potentiality. It began to vibrate and brought forth from within itself
many more sparks of light. These spread chaotically throughout the dark light. In Ain
Soph, this chaos became ordered by the Mind of God. The sparks began to pull together
in triangular forms(1). The research of Gershom Scholem, in his book, ‘Kabbalah,’ describes
this triangular formation as the three lights, as the primordial inner light spread through-
out the root of all roots.
“…above all emanated powers, there exist in the root of all roots” three hid-
den lights which have no beginning, for they are the name and essence of
the root of all roots and are beyond the grasp of thought. As the “primeval
inner light spreads throughout the hidden root two other lights are kin-
dled….it is stressed that these three lights constitute one essence and one As the primeval
root which is “infinitely hidden,” forming a kind of kabbalistic trinity that pre- inner light spreads
cedes the emanation of the ten Sefirot.” (Scholem, Kabbalah, p.95) throughout the
hidden root two
other lights are
At first, the magnetic pull between these lights was kindled … these
very weak. The points of light or sparks were a three lights consti-
great distance apart, with broken magnetic lines tute one essence
and one root which
weakly connecting and drawing them together.
is “infinitely hid-
This process within Ain Soph produced the world den,” forming a
of Atziluth. kind of kabbalistic
trinity that pre-
cedes the emana-
As the contraction and crystallization of the divine tion of the ten Sefi-
sparks continued, the broken lines of magnetized rot.
thought became stable and a thin but weak mag-
netic line formed the world of Briah.
As the points of light were drawn even closer and

the magnetic field became ever stronger, the world
of Yetzirah was formed. Once the sparks of light
were packed together tightly, thus was formed the
world of Assiah.
This contraction or crystallization of Divine Light

generates a light which is called Will. It is not
known whether this light or Will is part of the con-
traction or separate from it. In my opinion, it is gen-
erated by the act of contraction, ZIMZUM. This
light then becomes the Ain Soph Aur and eventually emanates as Kether, within the four
worlds, into the root of the elements, Yod Heh Vav Heh.
1. Note the Lurianiac use of triangles and the use of the symbol within the Hermetic Order of the
Golden Dawn. The Triangle in the ritual is said to refer to the Supernals.
Page 30
Hermetic Virtues

(continued)
This area of creation, contraction, and crystallization of sparks

of light stretches without end. Within it is everything that is
manifest in the universe and everything that is not. It is be-
yond the reach of human thought or concept, for good rea-
son.
Here at the table, writing my notes, I am an individual, sepa-

rate from other people and objects around me. The table, the
chair, the walls, air … all are separate, creating time and space.
Yet if I could find the root of my self within Ain Soph, I would
become aware of the fact that I am not in fact separate from
anything, but just a part of one mind. I would perceive that
my body was not separated from the table, floor or air and
that I am in fact joined to my spouse, my friends, neighbours
and enemies alike and everything in creation. Metatron (2)
The idea that one could enter Ain Soph with one's individual will as an act of magic to
cause change would change everything within the entire universe to some degree, with
the result that chaos would rage throughout our solar system and beyond. Ain Soph is
One and there is nothing else. One infinite Mind holding everything in its rightful place.
Nothing that exists can exist without it.
... if I could find the

root of my self within The Shekhinah and the Torah
Ain Soph, I would From the heart of the Godhead a primordial light shines forth. This is called the Shekhi-
become aware … that
I am not really sepa-
nah. It brings life to the three Supernals. It then splits into a higher and lower Shekhi-
rate from anything, nah. The upper remains in the Supernals and is referred to as a King. The upper Super-
but just a part of one nals are a mirror-image of Ain Soph and the concept of the three lights in triangular
mind. I would perform reappears. In fact, the Tree of Life glyph as a whole is designed to teach us about
ceive that [I] was not
the law of Ain Soph.
separated and that I
am in fact joined to
my spouse, my The lower Shekhinah drops down below Malkuth and becomes the Great Serpent. She
friends, neighbours pulls down the remaining emanations/sephiroth and crystallizes our material universe.
and enemies alike It brings into existence time and space, life and death. Ain Soph is beyond time and
and everything in
creation
space, there is only life. But the lower Shekhinah draws down the soul and forms a ma-
terial garment around it with its powerful magnetic force, expressed by the 22 paths,
which pull the sephiroth together into a tightly packed unit. But this lower Shekhinah
can’t hold the flow of magnetism within time and space and so old age is a result of the
weakening effect of the magnetic pull of the Serpent. Death is a direct result of the mag-
netic flow diminishing to a point that the soul is again free of its material restriction.
I began to understand this as I was working through the elemental grades of the G.D.
and found that below the elemental throne of each elemental King or Queen dwelt a
serpent. Once each serpent had risen, an aspect of the upper Shekhinah took its place.
This then enabled the elements to work on a much higher frequency than they had pre-
viously been able. The upper Shekhinah has always been associated with the throne of
God and it seems the lower Shekhinah has a connection with the throne of the Elemen-
tals.
2. by Harry Wendrich, copyright © Wendrich ArtHouse. A description of the symbology

can be found on the Hermetic Virtues website, copies are obtainable from the artist.

(continued)
The Golden Dawn teaches ritual techniques to cleanse and balance ourselves within the
lower Shekhinah. It is the Inner Order work which draws down the higher Shekhinah to
be used in the magical act of self-transformation, breaking into higher realms by the force
of will.
Just as the Will and Thought emanating from Ain Soph are inseperable, so are the Shekhi-
nah and Torah, which are one and the same. The Shekhinah is the light generated by
the contraction of Ain Soph and the Torah is the thought that is the designer behind all
living things. The Torah also has an upper and lower form. The upper remains in Ain
Soph as “The Word” and the lower was written down on two stone tablets, which were
given to Moses on Mount Sinai. Early kabbalistic thought held that only after the Com-
mandments were given was the upper Shekhinah able to descend to Earth.
Torah is often perceived as an archaic law which has no relevance in today’s world.
Christian theology suggests that the birth of Christ made the old Torah obsolete. Early
Kabbalists believed the Torah and its commandments acted like a bridge that crossed the
abyss and which restored all of existence to its original harmony and ultimate unity. Ger-
schom Scholem writes that the Neshamah or Spiritus is aroused in a man when he occu-
pies himself with the Torah and its commandments (p 155, Kabbalah). The Neshamah or
Spiritus would, in Golden Dawn terms, represent the Higher Self, while the upper Shekhi-
nah translates as the Holy Guardian Angel. It was deemed that A Righteous Man (a per-
son whose heart shines with the Torah) is able to dwell in Ain.
The meaning of
The meaning of Torah is not so much ‘law,’ but ‘instruction,’ or ‘teaching,’ in the sense of
Torah is not so
adjusting your conscious point to God instead of being fixed or pulled towards earthly
much ‘law,’ but
things. One way of seeing how this works is by taking the 10 Commandments as a kind
of mirror upon which you place your soul. This will give you a good indication of how ‘instruction,’ or
you are being influenced either by the upper Shekhinah or pulled down by the lower ‘teaching,’ in the
Shekhinah. sense of adjust-
ing your con-
In the magical community, the Torah is often considered irrelevant or smelling of the pul- scious point to
pit and not needed in the act of magic. Yet within the neophyte papers, it is gently sug- God instead of
gested that it may be good to remember the Sabbath, which is not Sunday, but starts on being fixed or
Friday evening, and ends at sundown on Saturday. How many of us have taken any no- pulled towards
tice of that? earthly things.
The first thing we notice is that the day starts in the evening, when it gets dark, so we
need to go through a period of darkness before we get to the light. This then is a period
of rest. Many healers have found that the best time to administer healing is on a Friday
evening, because it is said to be when the Shekhinah descends.
My own experience in attempting to penetrate to the realm of Ain Soph is that you are
forced to penetrate deep into darkness before you come out into the light of Ain Soph
Aur, so the time sequence used in the Sabbath is a faithful mirror of what we would ex-
perience as we rise up to Ain Soph (rest).
Anybody who has done extensive work with the archetypes will know that if the Capri-
corn and Cancer (The Devil and The Chariot) archetypes are not properly balanced, they
can bring disorder into our life. One of the ways to check if they are balanced is to see
the relationship you have with your parents. If it is generally good, it is likely that the ar-
chetypes are in balance but if they are not then it would be a strong possibility that they
need checking. So it’s not surprising that right in the middle of the 10 Commandments
we have “Honour your father and your mother.”
Page 32
Hermetic Virtues

(continued)
The Sephir Yetzirah, or Book of Creation, is concerned with the magical and creative pow-
ers of speech and of the Hebrew letters. It must be remembered that the Torah, in its pre-
existent state was actually an instrument for the Creation within Ain Soph and was re-
vealed differently in each successive world of the Kabbalah, becoming the garments of
the Ain Soph, ending with the written word here on Earth but put together in a different
order to protect its misuse, for in its correct order it would connect with Ain Soph and
unleash great creative force. Since the Torah breaks up into letters which are on the Tree
of Life, anyone who studies the Tree of Life, working with the archetypal energies of the
letters and using them for grading purposes, is also working with the Torah on one level
or another. The letters themselves are not only part of the Torah but are also joined with
the upper and lower Shekhinah. Basically, each path has the light of the upper Shekhi-
nah and the magnetism of the lower Shekhinah intertwined, so just by studying and
working with the Tree of Life glyph, we are actually aligning ourselves with the Ain Soph.
The 15th century Jewish magician, Abramelin, used the 10 Commandments and aligned
himself with the Torah so that he could bring down the upper Shekhinah and communi-
cate with his Holy Guardian Angel, which he says appeared to him as a light and al-
though invisible, is always around him and leading his heart.
Abramelin’s thinking was that the two stone tablets were like two sisters, between which
God would make himself known. Through the first tablet, God showed us His holy se-
cret and the Kabbalah, with the other tablet He gave us his Holy Wisdom and Magic.
Since the Torah Abramelin wrote:
breaks up into let-
ters which are on “Fear of God and righteousness – these two are the foundation of the two
the Tree of Life, tablets: The Kabbalah and Magic. So think like this: “To come to the true
anyone who studies magic, I need to fear God and follow the first tablet,” with a true heart and
the Tree of Life,
with all your soul. Here I need to say that righteousness begins by guarding
working with the
archetypal energies
against what is forbidden in the second tablet.” He goes on to warn: “You
of the letters and are dealing with a master who sees into your heart, and does more than just
using them for watch your hands.” (p.81, The Book of Abramelin, by Abraham von Worms)
grading purposes, is
also working with Other key texts used by Golden Dawn magicians offer further insights into how Ain Soph
the Torah on one works through the Torah.
level or another.
The Zohar describes the Torah as a living entity. She is a lover, hidden in her palace, re-
vealing her innermost secrets only to those who truly love her, then retreating into her
hiding place, enticing her lovers to the gate of her dwelling-place.
The Tree of Life system developed by the Golden Dawn is based on initiations and grad-
ings and for that reason is a fixed glyph. Aryeh Kaplan (Sephir Yetzirah) suggests that the
three columns on the Tree of Life are always in a state of equilibrium but that when the
Sephiroth of the central column are removed and placed to the right and left, it divides
into two great columns of five Sephiroth in each, which creates a powerful tension and
when they are in such a mode, powerful spiritual forces can be directed and channelled.
In looking at these two columns of 5 by 5 (similar to Abramelin’s view of the 10 Com-

mandments), both the realm of Ain Soph and the Qlippoth are opened up and, in fact,
could be considered a birth channel for the forces of creation. The tension between the
two columns would pull down the creative force of Ain Soph and pull up the Serpent of
the Qlippoth, joining both in the middle and ultimately healing the rift caused by the fall
of creation.

(continued)
To say that we could penetrate Ain Soph under our own steam gives
the impression of an arrogant heart, doomed to failure, like the Fool
about to fall off the cliff. Yet it is possible to penetrate into Ain Soph
and see it, that is, Ain Soph may allow you to see a glimpse while you
are still separate from Ain Soph in mind. How else could people give
such detailed descriptions of such an abstract concept? In my own
meditations Ain Soph has shown me some of its secrets, yet it was not
of my doing, it just happened. My mind opened up and I saw. It
closed again, leaving only the memory and the feeling that even
though I was separated from the Ain Soph, it is feasible to unite the
human will with the Divine Will.
Through a deep understanding of the Torah and obedience to one’s Higher Self, one’s
individual will becomes aligned with the Will of Ain Soph, through the rising of the lower
Shekhinah into the higher Shekhinah. The higher Shekhinah then becomes the con-
scious point within the individual which, in theory, would begin to dissolve the individual
will into the Divine Will.
If Ain Soph initiates a time where it reveals itself to us, then it can also initiate a time for us
to unite with it. It is interesting that, although the Kabbalists don’t believe, at least in their
writings, that it is possible to unite in any way with Ain Soph, they do stress that we
should all ultimately aspire to that quest.
Through a deep
LVX
understanding of
the Torah and
obedience to one’s
Copyright© 2009 Harry Wendrich Higher Self, one’s
individual will
becomes aligned
References: with the Will of
Ain Soph, through
Kabbalah, Scholem the rising of the
On the Mystical Shape of the Godhead, Scholem lower Shekhinah
Zohar The Book of Splendour, Scholem into the higher
Sefer Yetzirah: The Book of Creation, Aryeh Kaplan Shekhinah.
The Book of Abramelin: A New Translation, Worms, Dehn & Guth
Page 34
Hermetic Virtues
Review
of a Previously Unpublished Manuscript
From an unpublished handwritten notebook circa 1860 which reflects the secret
alchemical traditions of the Societas Rosicruciana in Anglia
and the Hermetic Society of the Golden Dawn
Published by Hell Fire Club Books in a limited edition of 500 copies.

£65 (BPS) plus shipping and handling.
The above title, published by Hell Fire Club Books (http://www.hellfireclubbooks.co.uk) of

a small facsimile copy of a handwritten text is extremely intriguing. The advertising al-
ludes that this particular document has some connection to the both the Golden Dawn
and the Societas Rosicrucian in Anglia (SRIA) and perhaps to the work of Fredrick Hock-
ley. There is a tradition that believes that through Hockley there is a connection to some
of the older magickal and Rosicrucian traditions in Europe, especially the German group
known as the Gold und Rosenkreuz which was founded in the later 1500s.
The complete text of the book is in a facsimile of the original

notebook, and is published in the handwriting of the writer on
cream-colored paper. This is an interesting way to present the
material as it gives the feel of holding an older notebook, but
There is a tradition printing the text in sepia ink on a cream-colored paper can
that believes that make the reading difficult in places, even if the handwriting is
through Hockley fairly readable throughout the facsimile.
there is a connec-
tion to some of the The first thing that strikes the reader is the first page which states that the document re-
older magickal and lates to the Emperor Rudolph II of Bohemia and to an alchemist named Kallnuss who
Rosicrucian tradi- died of his injuries while trying to escape in 1597. This piece of information is something
tions in Europe, of a retelling of the story of the demise of Edward Kelley in Bohemia which was pub-
especially the Ger-
lished in the Magus by Francis Barrett with the name Kallnuss taking the name of Kelley.
man group known
This particular tale is told in several places, especially in the accounts of the incident by
as the Gold und
Rosenkreuz which
Elias Ashmole.
was founded in the
later 1500s. The next part of the book contains a preamble to the student which is coached in much
religious language, reminding the student to be careful to not reveal this material to the
“unworthy”. Much of this preamble alludes to a group known as the “Philosophical
Club”, apparently a group of alchemists practicing some form of Initiatic Tradition, but
there is very little information given on this group.
The rest of the book is made up of a discourse on the proper attitude that a student or
alchemist should possess, citing various examples of the proper alchemist. These exam-
ples include such people as Parabola, Isaacus Holandus, and Basilius Valentinus. There is
also a discussion on VITRIOLVM, “Vista Interiora Terrae Rectificanolo Invenis Occultum
Lupidem Veram Medicinam”, and how it relates to the divine science. There are exam-
ples of how this Vitriolum are used and which of the “adepti” have made use of it in their
work. Following this is a list of alchemical definitions and meanings, along with the proc-
ess to create a “Liquorum unctuosum”. This is followed by a list of alchemical names for
this liquid. After this is are various uses and alchemical refinements of the liquid.
Review
of a Previously Unpublished Manuscript
(continued)
After this section is the recipe for the “Red Elixir” which Edward Kelley used. This particu-
lar portion of the book is probably the best part of the whole book. There is a great deal
of alchemical sigils in this part for various operations and materials (the student will have
to get a copy of an alchemical dictionary that explains the sigils so that they can fully
translate the operations given in the book) which lends itself to practical alchemical work.
My impression of the book is overall it is a curiosity. The material presented appears to be

from a transcription of an earlier work, but the penmanship is clearly from the late eight-
eenth century through the middle of the nineteenth century. In addition to the style of
the penmanship, the language used, i.e. the religious language and verbiage is very remi-
niscent of only the eighteenth century and not much earlier, regardless of the earlier
dates of 1592-1597 listed on the first page of the document.
The format of the book is small, only eight inches by six-and-a-half inches. The text is se-
pia brown printed on a cream-colored paper. Both of these factors, coupled with these
being a facsimile copy make the text of the document difficult to read. The modern
reader will have lots of obstacles in reading this book because of the style of the hand-
writing and the particular language used which is rather archaic. As a suggestion to the
publishers, rather than just publishing a facsimile text, perhaps adding a transcription of
the text would be helpful to the reader and perhaps a commentary of some kind.
The book is interesting for historians of esoteric material, especially for those that also
practice practical alchemy. The material in this text relates to mineral alchemy rather than
plant alchemy, and appears to be very accurate as far as the operations portrayed, but The book is inter-
would need to be actually followed to see how well they actually worked. If a person is esting for histori-
really interested in alchemical work, then the rather steep price of £65 British Pounds ans of esoteric
Sterling is not too steep for the material contained within it. Otherwise, the price and material, espe-
format of the book are a real problem for the esoteric or alchemical student, especially for cially for those
such a slim volume. that also practice
practical alchemy.
Copyright © 2009 Samuel Scarborough The material in
this text relates to
mineral alchemy
rather than plant
alchemy ...
Page 36
Hermetic Virtues
The Alchemical Room

By Tommy Westlund
Regardless of
which kind of
alchemy is being
practised, the
alchemist needs
to utilize one or
several alchemi-
cal rooms or labo-
ratories. These
can be of both an
inner and outer
nature, depend-
ing on the type
and focus of the
work.
Regardless of which kind of alchemy is being practised, the alchemist needs to utilize one
or several alchemical rooms or laboratories. These can be of both an inner and outer na-
ture, depending on the type and focus of the work. The image above, which we will use
as the archetypical alchemical room, is from Heinrich Khunrath’s (1560-1605) collection
Amphitheatrum Sapientiae Aeternae (The Amphitheatre of Eternal Wisdom), first pub-
lished in 1595 and illustrated by Hans Vredeman de Vries.(1) As will be shown here, this
drawing beautifully summarizes alchemy’s many branches and is also highly practical.
The image, called The First Stage of the Great Work, or The Alchemist’s Laboratory, is
roughly divided into three areas: the oratory to the left, the laboratory to the right, and
the musical and working table, as well as the bed in the middle. To exemplify the nature
of the work, a closer description and interpretation of the room and its contents will fol-
low. The ensuing description of how such a room can be created follows the so-called
inner or spiritual alchemical path but its use also encompasses other paths.
1. It is available in high resolution at http://upload.wikimedia.org/wikipedia/commons/7/7f/

Amphitheatrum_sapientiae_aeternae_-_Alchemist%27s_Laboratory.jpg
The Alchemical Room

(continued)
The Oratory
To the left, we see the alchemist in a praying position in front of a green prayer tent, his
oratory. Alchemists have always emphasised the importance of prayer and that it must
precede and be part of the practical work, regardless of how that is expressed(2). The col-
our indicates a relationship with the Emerald Tablet of Hermes but also that the alchemi-
cal Opus is about greening nature. On its top we read: FELIX CVI, hwhy, A CONSILIS –
Happy is the person who has God as counsel. Beneath we read: la hmkh – Wisdom of
God. To the left of the entrance we read: HOC HOC AGENTIBVS NOBIS, ADERIT IPSE
DEUS – When we attend strictly to our Work, God Himself will aid us. Thus, all work
should take place on the basis of a divine contact, both because it is only God who can
fully unlock the alchemical mysteries and also as a constant reminder that the alchemist
shouldn’t be led by a simple desire for gold by the ego or lower self. Thus, alchemy is
defined as the Royal Path, which since the beginning of time has been imparted to ad-
epts who have opened themselves to the Wisdom of God, to investigate the mysteries of
Nature and Creation.
On the tablet which hangs from the ceiling of the oratory we read: NE LOQUA RIS DE
DEOABSQ. LV.MINE – Do not speak about God without the Light. In front of it hangs a
lamp, as an outer symbol of this Divine Light which shall illuminate the work of the alche-
mist. Two books are spread open on the table; the one on the left depicts an encircled
pentagram on the left page and an encircled triangle within a quadrant on the right
page. The pentagram is both a symbol for the microcosm, the small world and with the
man made divine. It is also associated with the planet Venus as well as with geometry.
The triangle is a symbol for the divine trinity and the three alchemical substances. The Alchemists have
quadrant alludes to the four elements, in which the three principles act. The book on the always empha-
right side is the Holy Scripture, open to psalm 145. This is an acrostic psalm, where each sised the impor-
verse (145:1-13b) begins with the successive letters of the Hebrew alphabet. Thus it is tance of prayer
alluded that the whole creation process is possible through alchemy(3). Beneath the table and that it must
are an hourglass and a skull under the inscription: DISCE BENE MORI – Learn to die well. precede and be
This alludes both to the way of Nature, the principle of dissolution and also that even part of the prac-
though alchemy promises eternal life, this nonetheless implies death of various forms(4). tical work, re-
gardless of how
An incense holder and a seashell stand on the table to the bottom left. Incense billows that is ex-
forth and fills up the room and as a sacrifice the incense carries forth the alchemist’s
pressed.
prayers to the throne of God. The seashell alludes to both a possible stoup (it can’t be
seen whether it is filled with water or not) and to the receptive ability of hearing the voice
of God. Another allusion is to the alchemical hermaphrodite, since many gastropods and
scallops are hermaphrodites. Further, the form is interesting, since it resembles the
golden section and forms the circular processes of alchemy as well as its double or polar-
izing forces(5).
2. This is often expressed with the phrase ora et labora, pray and work. These two aspects of the
alchemical opus are symbolised by the left and right sides of the room.
3. According to Kabbalistic lore, which has influenced and been influenced by alchemy, the 22
Hebrew letters are the foundation of Creation; the instruments through which God created
everything that is.
4. Compare this also with, for example, the Egyptian mysteries, where the initiate learned how to
die while still in this life and thus knew how the soul could traverse the regions of death and
so enter into the presence of the eternal Gods.
5. Seashells are further often associated with pilgrims and pilgrimage (and Saint James the
Great). The depicted shell, however, is not a scallop shell, wherefore this association is uncer-
tain.
Page 38
Hermetic Virtues
The Alchemical Room

(continued)
The Laboratory
The laboratory is on the right side of the room, where
two pillars support an architrave, upon which stand al-
chemical bottles. Beneath is the alchemical oven or
athanor. This athanor is designated for works according
to the dry path(6), where the three alchemical principles
are forced into separation through a process of calcina-
tion, fusion, sublimation, conjunction and dry distillation
of the prepared matter. On the banner above we read:
NEC TEMERE, NEC TIMIDE – Neither heedlessly nor tim-
idly. These should always be the alchemist’s guiding
words and point out the importance of proper prepara-
tion, honest courage and serenity — and that the work
concerns one’s whole being. Neither too high nor too
low a fire should be used, which of course relates to
both inner and outer heat. On the architrave we read
the exhortation: SAPIENTER RETENTATVM, SVCCEDET
ALIQVANDO – That which is wisely retained will at
length succeed. Certain operations need to be carried
out over a long period of time and the alchemist must
then resist any temptation to interfere with the work,
like opening the vessel, adding things, raising the fire
The two pillars that etc. Inner and outer time is here of utmost importance,
lift up the archi- as well as the inward processes that occur during that
trave are inscribed time. Alchemical operations may further need to be
with the words repeated several times before the desired result can be
RATIO (reason) achieved. This can depend on the specific operation,
and EXPERIENTIA
that it requires a certain given number of repetitions but
(experience). They
also that an inner condition or comprehension needs to be realized by the alchemist be-
thus constitute the
foundation upon
fore the result can be manifested outside, in which case the number of repetitions de-
which the alchemi- pends on the alchemist.
cal Opus rests and
resemble the pillars The bottles on the top row contain earth salt, heaven’s dew (ros deli), azoth (sophic mer-
of Severity and cury) and a sulphur solution. The second row contains bottles with potash (potassium
Wisdom. carbonate), raw matter (hyle), dragon’s blood, potable gold, vinegar and mercury. All
these are used in laboratory alchemy to dissolve, separate, purify and recombine chemi-
cal preparations but they also have inner equivalents in the alchemist’s own being.
The two pillars that lift up the architrave are inscribed with the words RATIO (reason) and
EXPERIENTIA (experience). They thus constitute the foundation upon which the alchemi-
cal Opus rests and resemble the pillars of Severity and Wisdom. Behind the pillar of rea-
son we see a cooling device with water. This points out the importance of being able to
cool down one’s reason, so that one does not just create mental castles in the air. The
reasoning mind is important but cannot be universally prevailing, just as intellectual study
of alchemy does not make one an alchemist. A pair of bellows and tongs, to be used in
the athanor, are next to the pillars and show that a good balance between reason and
experience shall govern the work. A bucket with coal is placed in front of the pillar of
experience and alludes to the necessity of studying both classical alchemical works as
well as nature as fuel for the Opus.
6. In the dry path, the subtle principles are transferred from medium to medium through fusion,
and it is therefore considered to be much shorter and more dangerous, not to mention
warmer, than the wet path.
The Alchemical Room

(continued)
Just to the right of the musical table stands a distillation still which separates the spirit
(spiritus – mercury in the retort) from the soul (anima – the sulphur high up in the still)
and the body (the salt which is remaining on the bottom). Next to it, and combined with
it, is a smaller athanor for elixirs and the wet path(7), with the inscription FESTINA LENTE –
Hasten slowly. Apart from being a general alchemical axiom, it alludes to thefact that the
elixir must be able to be heated by the fire during one or several philosophical months(8),
which requires a gentle but steady fire. In the transparent vessel to the right of the
athanor (with the inscription Maturandum – To mature), we see several bottles and re-
torts which are maturing, probably on a bed of sand(9).
The Mediator
In the middle, linking together the oratory
with the laboratory, we see a table with musi-
cal instruments (violin, lute, bell, etc.), writing
materials, and a scale. This alludes to the three
levels of music; divine harmony, the music of
the spheres and mundane music. Beneath the
table is a collection of bottles, retorts and a
mortar and pestle. At the far end of the table
is a chair, where the alchemist can rest, read,
write and contemplate. The inscription on the
tablecloth reads: MUSICA SANCTA tristia Music, both as an
spiritúúm mali morum fúga gvili spiritvs hwhy art and in its more
totu ter psallit, ni cordi gaudio pio perfuso – divine aspect, thus
Sacred Music, defence against sorrow and bad has the ability to
thoughts, because the spirit of God sings with protect the alche-
threefold joy in the heart and imbues it with mist from dark
pious affection. Music, both as an art and in its thoughts and emo-
tions during the
more divine aspect, thus has the ability to pro-
hours of the sym-
tect the alchemist from dark thoughts and bolical night, when
emotions during the hours of the symbolical the mind starts to
night, when the mind starts to question question whether
whether the dawn ever will come. This state the dawn ever will
of melancholy is described in multiple ways by come.
both alchemists and mystics and is symbolised
in the Bible when Jesus spent forty days in the
desert, tempted by the Devil. From a psychological perspective, it concerns meeting and
integrating one’s shadow, in either the dark night of the mind or of the soul.
Even more important is the vibration of music, which stands in relation with the alchemi-
cal art of transmuting or changing. When a thing is caused to change its vibration, it can
move on to or transcend into a new condition. The same applies to Man, who through
vibration can not only change thoughts and emotions, but also gain mystical and tran-
scendent experiences. In everyday language, this is often described as charisma and peo-
ple’s ability to change the atmosphere in a room just by their presence.
7. The wet path produces a separation of the three principles through fermentation and exalta-
tion, where a menstruum extracts the subtle principles. It is considered to be longer and safer
than the dry path.
8. A philosophical month normally corresponds to 40 days.
9. Sand beds are often used in alchemical work because of their capacity to hold an even heat
for a long period of time.
Page 40
Hermetic Virtues
The Alchemical Room

(continued)
On the ceiling timber we read: SINE

AFFLATU DIVINO, NEMO VNQUAM
VIR MAGNUS – Without Divine Inspi-
ration, there is no man who is great.
This inspiration is directly related to
the vibrations just mentioned and it
is thus only when these come from
the Divine that man can truly tran-
scend and become great. A lamp in
the form of a heptagram with seven
flames hangs down from the timber,
which alludes both to the seven classical planets and the seven major operations of al-
chemy. A small bowl of light hangs from the lamp, showing that all planets and opera-
tions are permeated by the force of unity.
Furthest away in the picture, we see an open door and a bedroom behind. The inscrip-
tion on the arch above, DORMIENS VIGILA – Awake while sleeping – clearly states what
should ever be the focus of the alchemist. This is because the Opus continues all the time
and many revelations will occur in dreams, if the alchemist has an aware consciousness.
In a larger perspective this also alludes to the ever-present consciousness that never dies,
constantly weaving and dancing through the dream of life. This is sometimes described
as the third condition of being, existing between the states of sleep and wakefulness and
DORMIENS imperfectly termed as rapture. It is from this condition that the fine arts seek to express
VIGILA – Awake and mirror the beauty of Eternity, in the presence of which the alchemist works.
while sleeping –
clearly states
what should ever Summary
be the focus of After this survey of Khunrath’s alchemical room we can gain notions of all the elements
the alchemist. that are present in and constitute the work of the alchemist. Dividing up the composition
This is because into three main areas also shows how these relate to the three alchemical principles. The
the Opus contin- left side, the oratory, relates to the Divine Spirit and is thus associated with alchemical
ues all the time mercury H. It is the vital life-force(10) which exists in the air we breathe, the subtle feminine
and many revela- power and therefore it is on the left or passive side on the drawing. The right side, the
tions will occur in laboratory, has to do with consciousness and the soul and is associated with alchemical
dreams ... sulphur F. It is the inner fire(11), the subtle masculine power and the true will and ex-
presses character and colour. Since it is active, it is illustrated on the right, active, side of
the drawing. The middle part of the room, as well as the whole round form of the com-
position, is associated with alchemical salt G. It is the matrix or body(12) wherein sulphur
and mercury act (and initially lie hidden) and is thus mediator, compound, fixity, tenacity
and focus.
Seen as an overall picture, the whole illustration constitutes the alchemical salt principle
which contains everything that the alchemist initially seeks and needs in his Opus and so
we also comprehend Khunrath’s title more fully, The First Stage of the Great Work. With
this understanding, we can now seek to use this practically and show how an inner al-
chemical room can be created and utilized.
10. Also termed alchemical eagle, chi, prana, etc.

11. Also known as alchemical lion, dragon, kundalini, energy, etc. This is not to be confused with
the secret fire, the double aspects of which relate to philosophical salt
12. Salt is influenced by uncounscious forces and instincts but is itself a passive medium. Note
however the difference between salt as an alchemical principle and the various forms of pre-
pared salt which are utilised in specific alchemical operations.
The Alchemical Room

(continued)
The Alchemical Opus

Alchemy, regardless of type, is partly about learning how to see beyond the surface,
penetrating the illusory shell of separation which the mundane eye and mind interpret
as reality and partly about causing changes or transmutations in the various levels of
existence. The alchemist seeks to learn and understand the secrets of Man and Nature
and how these correspond with the Divine; how everything consists of forces that col-
laborate and obstruct each other on several planes. These hidden forces are separated
and liberated through alchemical processes so that they, through transmutations, can
be purified and brought back into a higher level of perfection or wholeness. In the
outer world, this can result as tinctures(13), transmuted metals and the much famed Phi-
losophical Stone. In the inner world, mystical visions, self knowledge, energy work, Di-
vine presence and the Stone of the Wise can be experienced and achieved. However,
such a simple division becomes erroneous since it presupposes an opposition or separa-
tion between the outer and inner, something which the alchemist early on learns does
not exist. By bringing something about on an outer plane, a similar effect happens on
the inner plane and vice versa. The one aspect presupposes the other aspect but is also
its result. The inner and outer thus become as thesis and antithesis, which through the
transmutation experience produces a synthesis where a higher form of perfection and
wholeness is reached.
A dependable method to learn how to see beyond the surface is by actively working
with imagination and visualisation. Without getting lost in technical descriptions, it con-
cerns the ability to create inner images, forms and connections with one’s mind, which
gradually have the ability to take on a more permanent condition in the subconscious of The ability of
the alchemist. As is well-known, many psychology schools utilize imagination to make the psyche to
contact possible between the pre-rational and transrational parts of the psyche and in willingly create
extension to crystallise the Higher Self. and hold on to
inner images is
Based upon this survey of the alchemical room and how the room as a whole consti- sharply in-
tutes the salt principle, it should be very obvious why the alchemist can utilise such a creased when
room to initiate and experience alchemical processes through contemplation and medi-
being physically,
tation. Although it is beyond the scope of this article, it could be worth mentioning that
mentally and
the alchemist concretely seeks to create a real body of salt, which by extension can lead
to the golden solar body. By creating and regularly working with the room, the zealous emotionally re-
student will no doubt be able to unlock several of the mysteries concerning these bod- laxed.
ies.
Creating the Alchemical Room

The ability of the psyche to willingly create and hold on to inner images is sharply in-
creased when being physically, mentally and emotionally relaxed. Thus, some kind of
relaxation exercise should initiate the work, with calm and steady breathing cycles. A
study of Khunrath’s illustration can then follow, where both the whole and certain de-
tails should be memorized. Thereafter, to symbolically step down into the subconscious,
you can visualize a staircase with ten steps leading downwards, which leads to an old
wooden door. Try to see the stairs as clearly as possible with your inner eye and when
you are ready, step down one step and notice the change in your whole being. Seek to
activate all your inner senses. Walk down slowly, step by step and be constantly aware
of any sensations of a physical, intellectual, emotional or spiritual quality, without identi-
fying with them. When you have reached the bottom, observe the mighty door which
is inscribed with alchemical symbols and seek to feel its power.
13. For body, soul, and/or spirit.

Page 42
Hermetic Virtues
The Alchemical Room

(continued)
Visualise a golden key hanging next to the door, take it, unlock and open the door. A
rather long, dark, narrow hall is behind, illuminated by torch lights. Enter and close the
door behind you. At the end of the hall you will see the alchemical room and its clarity
increases as you walk closer, until you are standing in it.
To create a permanent form, seek to make the room as clear as possible. Walk toward the
different sections, light incense, sit down in prayer, play the instruments, feel the heat
from the athanor, etc. Contemplate upon the admonitions and advice of the inscriptions,
and try to comprehend their relevance from both a micro- and macrocosmic perspective.
What can be done and experienced is only limited by your imagination. The room be-
comes real when you allow it to be real, by regularly being and working in it. Other ar-
chetypical forms can then also be invited and manifested, according to your needs and
the nature of the work. You should strive to make it as natural to be there as in any room
in your mundane house. This is reinforced by linking together the inner and outer world;
if you sit down to meditate, then also enter into your inner alchemical room and sit down
for meditation there as well. When you go to bed, enter the inner room and lay down
also on your inner bed. If you do not yet operate any kind of laboratory alchemy, notice
that you can do that every time you make food. With one eye, be in your kitchen and
cook and with the other, be in front of your athanor and experience the inner processes
of cooking. After having performed your work, you exit the inner room in the same way
you entered it, according to your own needs. Initially, it is recommended to always exit
the inner room, but as experience and knowledge increase, longer experiments can be
… you can see the performed(14).
whole room in its
salt principle as In a similar way, you can see the whole room in its salt principle as corresponding with
corresponding your being, that which gives focus and constitutes the matrix of existence and that every-
with your being, thing you experience occurs within this room. The right and left sides of the room then
that which gives relate to the right and left side of your being, the active and passive part, the laboratory
focus and consti- and the oratory. The middle, the mediator, is like a pillar right through you, connecting
tutes the matrix above with below. Such a perspective can make it easier to experience how various oc-
of existence and currences relate to the alchemical principles, how the life force, consciousness and matrix
that everything flow through the ever-present inner and outer interactions of existence.
you experience
occurs within this Both these procedures have the advantage, apart from the possibility of personal insights
room. on the condition of existence, that the alchemical body of salt becomes stronger. Regular
practice can thus transcend the wakefulness and sleep of ordinary life into the before
mentioned state of rapture. The whole of existence becomes inspired and animated and
the illusory separation between spirit and matter, inner and outer, above and below can
be transcended and existence transmuted through the inner fire of love. The Great Work
has then reached its beginning and the mysteries of alchemy have started to be revealed.
To Experience the Three Alchemical Principles

Enter into the alchemical room. Allow the instruments to play the divine music of the
spheres and sit down on the pillar in the oratory. Experience the levels of your body; your
physical body, which sits or lies down, your inner subtle body that sits in the oratory and
the body which forms the alchemical room. Contemplate on how you utilise your body,
how much you listen to or ignore its needs, to what extent it is the temple of your spirit.
Experience the weight of your body, its ability to focus and how the body in a bigger per-
spective is the matrix of life. Know that all this has to do with the alchemical salt principle.
14. It is quite easy to imagine moments and occasions when it is far from optimal to be in the in-
ner room to a lesser or greater extent, when all focus is needed on the mundane plane.
The Alchemical Room

(continued)
Then focus upon your consciousness, how it is separated from your body and yet is
what experiences the various levels of the body. Experience the experiencer. In what
way does your consciousness express itself in the various aspects of life? Which colours
are being shown in different situations, how does your consciousness change character
depending on inner and outer circumstances? To what extent do you express your true
will? Know that all this has to do with the alchemical sulphur principle.
Then turn your awareness towards the vital life force which penetrates the whole of
your being. Breathe deeply and allow the spirit to fill you. Through spirit you are con-
nected with everything and within yourself it is expressed as your Higher or True Self.
To what extent do you open yourself up to this contact with your essence? How is it
expressed in your life? Rest in pure awareness and allow it, alchemical mercury, to fully
penetrate your whole being.
Finally, meditate on the relationship between these three principles; how the body is the
mask of the soul and how the soul is the body of the spirit.
HOC HOC AGENTIBVS NOBIS, ADERIT IPSE DEUS.
Copyright © 2009 Tommy Westlund
Through spirit
you are con-
nected with
everything and
within yourself
it is expressed as
your Higher or
True Self.
Page 44
Hermetic Virtues
A Solo Exquinox Ritual

This Solo Equinox Ceremony is to be used on the Equinox by the solitary magician. The
magician can perform this Ceremony during a 48 hour window of the actual Equinox
and receive the full benefits of the Solar energies.
Ritual Preparations: You will need the Cross & Triangle, a Cup of Wine, a Rose, Paten of
Bread and Salt, plus one Red Candle or Lamp on the altar, for the side altars candles as
follows: yellow in the east, black in the north, blue in the west, red in the south, a banish-
ing dagger or the Outer Wand of Double Power. You will also need a Cup of Lustral Wa-
ter and a Censer or incense sticks.
Set up the temple as in the Neophyte Opening. The magician wears Outer Order regalia.
On the Altar place the Cross and Triangle as usual. Place the Rose on the eastern side of
the Altar. Place the Red Candle or Lamp on the southern side of the Altar. Place the
Bread and Salt on the northern side, and the Cup of Wine on the western. The Incense is
to be placed on the side altar in the south, the Cup of Lustral Water on the side altar in
the north.
Enter the temple in the Sign of the Enterer.
Go to the West of the Altar, face East.
Light Candles in Sanctuary or Temple:
Begin in the East, light candles right to left; then circumambulate to the South, light can-
dles right to left, then light the charcoal in the thurible or Incense; circumambulate to the
West, light candles right to left; circumambulate to the North, light candles right to left; go
directly to the East of the Altar, light candles right to left. Return to the West of Altar.
Go to the North East and say in a powerful voice:
“Procul, O Procul, este profani!”
Return to West of Altar, Saluting Banner of the East as you go.
Face East.
Perform LBRP.
Say:
“Let the Hall be Purified with the Water of the loud resounding Sea.”
Go to the North, take up the Cup of Lustral Water and go to the East.
Face East, hold the Cup on high and say:
“So therefore, the priest who governeth the works of fire, must sprinkle
with the lustral water of the loud resounding sea.”
A Solo Equinox Ritual

(continued)
With the Cup of Lustral Water trace an Equal-Armed Cross in the Quarter.
Now trace with the Cup an Invoking Water Triangle in the Quarter over the Cross.
Dip your fingers in the cup of holy water and sprinkle thrice in the quarter.
Go to the South, saluting with the Neophyte Signs when passing East.
In the South, repeat drawing the Cross and Triangle, and then sprinkling thrice with the
holy water.
Repeat in the West and the North.
Return to the East and face East. Dip thumb and forefinger in holy water and trace a
cross on your forehead.
Hold Cup on high and say:
“I Purify with Water.”
Return the Cup of holy water to the North, saluting with Neophyte Signs when passing
the East.
Go to the West of the Altar, face East and say:
“Let the Hall be Consecrated with the holy and formless Fire.”
Go to the South, salute with Neophyte Signs when passing East.
Take up the Censer. Go to the East and face East.
Hold the Censer on high, and say:
“And when after all the phantoms are banished, thou shalt see that
holy and formless fire, that fire which darts and flashes through the
hidden depths of the universe, hear thou the voice of fire!”
Page 46
Hermetic Virtues

(continued)
Trace with the Censer an Equal-Armed Cross n the East.
Now trace with the Censer an Invoking Fire Triangle in the Quarter over the Cross.
Swing the Censer thrice towards the Quarter.
Go to the South, saluting with the Neophyte Signs when passing the East.
Face the South and repeat tracing the Cross, Fire Triangle, and Censing thrice in the
Quarter. Repeat in the West and North.
Return to the East, face East.
Censer yourself thrice, then hold the Censer on high and say:
“I Consecrate with Fire.”
Return the Censer to the South, saluting with the Neophyte Signs when passing the
East.
Pause briefly West of the Altar and face East, and then go to the Northeast.
In the Northeast, proclaim:
"The visible Sun is the dispenser of Light and Life to the Earth. Let
me form therefore a Vortex in this temple, so that the invisible Light
of the Spirit shall shine therein from above."
Circumambulate three times, saluting the East with the Neophyte Sign as you pass
each time.
Go to the West of the Altar, face East, and perform Adoration to the Lord of the Uni-
verse.
“Holy art Thou, Lord of the Universe!” (Saluting Sign)

“Holy art Thou, whom nature hath not formed!” (Saluting Sign)
“Holy art Thou, the Vast and the Mighty One!” (Saluting Sign)
“Lord of the Light, and of the Darkness!” (Sign of Silence)

(continued)
Knock once on the Altar, then go to the East and face East.
Perform the Sign of the Spiraling Light in the East.

Visualize the Light coming down toward you in a spiraling funnel shape feeling the
Light flood your entire body from head to feet.
Say:
“Let the white brilliance of the Divine Spirit descend!”
The Light will then centre itself in your Tiphareth centre. Be aware of the connection
that exists between your body and the Universal Light.
Perform the Qabalistic Cross.
Visualize strongly in the East a large White Triangle of Light with a Golden Cross over
the apex of the Triangle.
Then say:
“KHABS AM PEKHT. KONX OM PAX. LIGHT IN EXTENSION.”
Pause briefly, then continue:
“Unto Thee, Sole Wise, Sole Eternal, and Sole Merciful One,
Be the praise and glory forever.
Who hath permitted me, who now standeth humbly before Thee,
to enter thus far into the sanctuary of Thy mysteries.
Not unto me, Adonai, but unto Thy name be the Glory.
Let the influence of Thy Divine Ones descend upon my head,
and teach me the value of self-sacrifice
So that I shrink not in the hour of trial.
But that thus my name may be written on high,
And my Genius stand in the presence of the Holy One.
It that hour when the Son of Man is invoked before the Lord
of Spirits
And His Name before the Ancient of Days”
Pause briefly, then say with feeling:
“Glory be unto Thee, O Lord of the Universe,

for Thy Glory flows out rejoicing to the ends of the Universe.
Come Thou in the Power of the Light!
Come Thou in the Light of Wisdom!
Come Thou in the Mercy of the Light!
The Light hath Healing in its wings!”
Turn to the West and advance to the Altar, facing West.
Say:
“In the Name of the Lord of the Universe, Who works in Silence and
Whom naught but Silence can express, I proclaim that the VERNAL
(AUTMNAL) EQUINOX is here and that the Password __________, is
abrogated.”
Page 48
Hermetic Virtues

(continued)
If you have performed this Ritual before, then you would say the password to be abro-
gated. If this is the first time that the Ceremony has been used, then just proclaim the
Equinox.
Then say:
“I consecrate according to ancient custom the return of the Equinox.”
“Light: Darkness. East: West. Air: Water.”
Build up (visualize) the energies of Light in the East and Dark in the West along with Air in
the East and Water in the West.
Visualize a beam of light running from the East to the West across the temple.
Knock once on the Altar and say:
“I am the reconciler between them.”
Perform the Neophyte Signs towards the Altar.
“Heat: Cold. South: North. Fire: Earth.”
Build up (visualize) the energies of Heat in the South and Cold in the North along with
Fire in the South and Earth in the North.
Visualize a beam of light running from the South to the North across the temple.
Perform the Neophyte Signs towards the Altar.
“One Creator. One Preserver. One Destroyer. One Redeemer.”
Build up (visualize) the energies of all four around you in the Quarters.
Visualize these energies connected in a circle of light starting in the East and going deosil
around the temple.
Pick up the Rose from the Altar, turn and face East.
Go to the East, and hold the Rose on high, and then say:
“I invoke the Lord of the Universe. Holy art thou, Lord of the Air, who
hast created the firmament.”
Trace an Equal-Armed Cross to the East with the Rose.
Perform the Projection Sign.


(continued)
Perform the Sign of Silence.
Visualize a vast sphere of white brilliance high above you.
Return to the Altar and replace the Rose.
Pick up the Lamp and go to the South.
Say:
“I invoke the Lord of the Universe. Holy art Thou, Lord of the Fire,
wherein Thou hast shown forth the throne of Thy glory.”
Trace an Equal-Armed Cross to the East with the Lamp.
Visualize a shaft of white brilliance high descending into a sphere of Light that blazes
like the Sun, but still above you.
Return to the Altar and replace the Lamp.
Pick up the Cup of wine, and go to the West.
Say:
“I invoke the Lord of the Universe. Holy art Thou, Lord of the Waters,
whereon Thy spirit moved in the beginning.”
Trace an Equal-Armed Cross to the East with the Cup.
Visualize the Light descending from the Golden Sun-like Sphere to a sphere that is deep
violet in colour. This sphere will still be high above you, but closer than the others.
Return to the Altar and replace the Cup.
Pick up the Bread and Salt, and go to the North.
Say:
“I invoke the Lord of the Universe. Holy art Thou, Lord of the Earth,
which Thou hast made for Thy footstool.”
Trace an Equal-Armed Cross to the East with the Bread and Salt.

Page 50
Hermetic Virtues

(continued)
Visualize the Light descending straight down into the Earth where you are performing
the ritual.
Return the Altar and replace the Bread and Salt.
Go to the East of the Altar and face West.
Say:
“I invoke the Lord of the Universe. Holy art Thou, who art in all things –
in whom are all things. If I climb up to heaven, Thou art there, and if I
go down to Hell, Thou art there also. If I take the wings of the morning
and flee unto the uttermost parts of the sea, even there shall Thy hand
lead me and Thy right hand hold me. If I say, peradventure the dark-
ness shall cover me, even the night shall be turned light unto Thee.”
“Thine is the Air with its movement.”
“Thine is the Fire with its flashing flame.”
“Thine is the Water with its ebb and flow.”
“Thine is the Earth with its enduring stability.”
Trace an Equal-Armed Cross over the Altar .
Be aware of the Pillar of Light descending from the immeasurable heights to the
Earth.
Say:
“In thy Ineffable Name, YHVH, I confer the new watchword. It is

__________.”
Go to the West of the Altar and face East.
Say:
“Now, in the presence of the Lord of the Universe, may this external
and visible sanctuary of the Magic of Light be assumed into the House
not made with hands, builded of living stones – the Company of the
Adepts.”
Go to the East and face East.
Trace a Rose Cross in the East.


(continued)
Point to the center of the Rose Cross, and vibrate:
“YHVH ELOAH VE-DAATH”
Circumambulate to the South, saluting with the Neophyte Signs when passing
the East.
In the South, face South and trace another Rose Cross.
Point to the Center and vibrate:
“YHVH ELOAH VE-DAATH”
Repeat in the West and North.
Return to the East, then go to West of the Altar, saluting with Neophyte Signs
when passing the East.
Face East, and say:
“And it is so assumed accordingly.”
Visualize your surroundings fade out, replaced by pure golden light, and the
altar before you is gold.
Trace the Rose Cross over the Altar.
Say:
“In the great Name YEHESHUAH YEHOVASHAH, I invoke the forces of

the Solar Light. Eternal and spiritual Sun, whose visible image is the
light and the life of Earth, grant that I may be given whatever of thy
blessing and thy power I may be fit to receive during the next six
months. Strengthen me that I may bear the trials of the path; guide
me that I may walk thereon in harmony with the will of the Infinite;
teach me that I may learn the mysteries of the Magic of Light.”
Bow your head and then say:
“Let us together give him blessing, which rideth upon the Heavens,
the Creator of all Nature.
This is he, that is the Eye of he Mind, and Will accept the praise of
my Powers.
O all ye Powers that are in me, praise the One, and the All.
Sing together with my Will, all you Powers that are in me.”
Pause for a few moments, then say:
“The work of the Light for which this sanctuary has been assumed is
accomplished. In the presence of the Lord of the Universe, may it be
remitted into its due place in the outer world, taking with it the gifts
which have been bestowed therein.”
Page 52
Hermetic Virtues

(continued)
Say:
“And it is so remitted accordingly.”
Visualize yourself descending and contracting to your original size, and once
again become aware of your surroundings.
Pause for a moment.
Spread you hands over the Altar as in blessing the items on it.
Say:
“In virtue of the power to me committed, I consecrate these symbols of
the elements.”
“For Osiris Onnophris, who is found perfect before the Gods, hath said:
“These are the elements of my body, perfected through suffering, glori-
fied through trial. For the scent of the dying Rose is as the sigh of my
suffering; and the flaming Fire is as the energy of mine undaunted will,
and the cup of Wine is as the pouring out of the blood of my heart, sac-
rificed unto regeneration, unto the newer life; and the Bread and Salt
are the foundations of my body, which I destroy that they may be re-
newed.
For I am Osiris triumphant, Osiris Onnophris, the Justified; I am he who

is clothed with the body of flesh, but in whom is the spirit of the great
Gods. I am Lord of life, triumphant over death. He who partaketh with
me shall arise with me. I am the manifestor in matter of those whose
abode is the invisible; I am purified; I stand upon the universe; I am its
reconciler with the eternal Gods. I am the perfector of matter, and with-
out me, the Universe is not.”
Lower your hands.
Pick up the Rose, and Say:
“I therefore invite all beings here present to inhale with me the perfume
of this rose, as a symbol of Air.”
Smell the Rose.
Return it to the Altar, and lift up the Lamp (or hold hands over the Lamp) and say:
“To feel with me the warmth of this sacred Fire.”
Lift up the Bread and Salt Paten, and say:
“To taste with me this bread and salt, as types of Earth.”
Lower the Paten and dip the Bread in the Salt, then eat.
Lift the Cup of wine up, and say:
“And to drink with me this wine, the emblem of Water.”

Draw a Cross in the air with the Cup of Wine.

(continued)
Drink until empty, then replace the Cup on the Altar.
Say:
“May that which we have partaken maintain us in our search for the
Quintessence, the Stone of the Philosophers: true wisdom, perfect
happiness, the Summum Bonum.”
Purify and Consecrate the temple as in the opening of the ritual.
Perform Reverse Circumambulation, saluting in the East.
Perform the Adoration to the Lord of the Universe, then say:
“I now release any spirits that may have been imprisoned by this cere-
mony. Depart in peace to your abodes and habitations. Go with the
blessings of YEHESHUAH YEHOVASHAH.”
Perform the LBRP, then say:
“I now declare this temple duly closed. So Mote It Be!”
Extinguish Lights in the Sanctuary or Temple:
Begin at the East side of Altar, extinguish candles left to right; go directly to the North,
extinguish candles left to right; reverse circumambulate to the West, extinguish candles
left to right; circumambulate to the South, extinguish candles left to right; circumambu-
late to the East, extinguish candles left to right. Go to the West of Altar facing East.
Exit the temple with the Sign of the Enterer.
This Rite is Finished.
Copyright © 2009 Samuel Scarborough

Hermetic Virtues Once again we would like to thank the authors who generously submitted such
eMail: info@hermeticvirtues.org
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Vernal Equinox 2009

Volume II, Edition 4

Abramelin and the Golden Dawn 18

Ain Soph and the Golden Dawn 28

The Rosicrucian Impulse:

The Confessio continued the same

These three manuscripts taken together clearly established the

The Rosicrucian Impulse:

Fervid interest in the inscrutable brotherhood was immediate. So was condemnation of

In his book on The Real History of the Rosicrucians, A. E. Waite

(4) Waite, 217.

The Rosicrucian Impulse:

In an address to the Societas Rosicruciana in Anglia, published in

"We must remember that Rosicrucianism

The Rosicrucian Impulse:

"..the great herd of humanity is subject to nature, is governed by natural

(7) Iamblichus, quoted in Shaw, 147.

The Rosicrucian Impulse:

Of the various philosophies discussed so far, none is

The Rosicrucian Impulse:

Italian philosopher and theologian Marsillio Ficino (1433–

Heinrich Cornelius Agrippa (1486–1535), another German, led a

The Rosicrucian Impulse:

Theophrastus Bombast von Hohenheim (1493-1541) was a Ger-

Of course, there are other many other individuals who helped

Francis Bacon (1561–1626), English

Robert Fludd (1574–1637),

The Rosicrucian Impulse:

The Role of Johann Valentin Andreae

According to Christopher McIntosh in The Rosicrucians,

"…composed of men who desired and anticipated

The Rosicrucian Impulse:

Rosicrucianism and Freemasonry

The Rosicrucian Impulse:

Amid the confusion derived from the idealized his-

DeQuincey, like countless researchers before and

"Some have sought the origins of Freemasonry in Rosicrucianism, either

(16) Smith, 51–52.

The Rosicrucian Impulse:

There the similarity ends. There is no common pool of symbolism and

Nevertheless, the principles and symbolism of the

The Instinctive Quest for the Spiritual

(17) Hamill, 26.

The Rosicrucian Impulse:

The symbolism of the Rosicrucians, namely the Rose

(19) Yates, 222.

The Rosicrucian Impulse:

The Rosicrucian impulse is optimistic. It envisions a positive future for hu-

Some of us "dreamers" have not yet forgotten how to dream.

Copyright © 2009 Charles”Chic”Cicero

(20) Ibid. 225–226.

The Rosicrucian Impulse:

The Tower, Key 16, Mars, Peh

The Tower is the

Copyright © 2009 Harry Wendrich

Abramelin and the Golden Dawn

An Outline of the Abramelin System

Abramelin and the Golden Dawn

Despite its tendency towards religious freedom, it does lean towards