By Frater 414
Do what thou wilt shall be the whole of the Law.
Liber Reguli is the standard Thelemic Ritual of Invocation. The shape of the letter ‘V’ gives the impression of the Sign of Apophis & Typhon, the Destroyer. From the point of view of the 5 = 6 Grade Signs of the A.’.A.’.., Apophis is the transition between Osiris Slain and Osiris Risen, thereby representing the Nephesh-consciousness combining with the Neschamah-consciousness. Five is also the number of Geburah, Mars and Horus, and also the letter He, the Window. The word Reguli refers to the 28th degree of the constellation Leo, the Heart of the Lion (Horus) and the star Regulus. Therefore, it seems we have this ritual as a window to the royal star of the new aeon. Essentially, we allow the illumination of the Star into our lives- from the Etheric/Astral realm to the Earth Plane. Regulus is further one of the principal Watcher stars from which the Hebrews derived their Archangels.
The first gesture is the Oath of Enchantment, the Eleven-fold Seal. The ritual begins with a striking of the battery 1-3-3-3-1, which of course adds to 11, the number of Magick, but the order of these knocks leaves a bit to ponder. At first glance, one notices Aleph, Gimel, Gimel, Gimel, and Aleph. And, while Aleph is the Fool, it surrounds three Gimels, three High Priestesses. Further, the three 3’s combined equal 9 = Teth = Lust Atu. The presence of the number 3 brings to mind the Trident, as a high Magickal Weapon symbolizing the resolution of duality into a unity. The three points of the Trident correspond to the three Magickal Weapons: the Scourge, Dagger and Chain. These weapons are employed as a means of establishing and preserving a unity of the Will. An Adept, at the head of a certain lineage of the A.’.A.’.., relates that these weapons pertain specifically to Geburah, 5, and all are employed towards the conquering of Choronzon. According to this new Gnosis, the Scourge complements the Wand and must be a tool of the Supernals in order to eradicate conflicts to the Will. The Dagger triggers the Magickal death of the exempt adept and brings him to Da’ath or the Trinity, depending on the remaining circumstances (Liber 131 vel Tridens). Placed about the neck Adept is the Chain, another weapon used in overcoming Da’ath. In Magick in Theory and Practice, Aleister Crowley describes these weapons as surrounding the vial of Holy Oil, which is the Aspiration. Yea, the Aspiration could not succeed or flourish without these weapons.
The divine will in the Supernal Triad represents not only the Unity of the Will, but also the overcoming of Da’ath and Choronzon. Note that the High Priestess Atu connects Kether with Tiphareth but is challenged by the Abyss and Da’ath. Interesting to note also that the name of Chrononzon is 333 by Gematria, though it is not traditional to combine numbers in this way. Looking at the knocks in a manner other than 3-3-3 (with 1 and 1) equaling eleven, we can look at the sequence as 1 (333) 1- Defeating Choronzon via the Magick of Thelema. The Priestess of the Silver Star demonstrates the emanations from Kether traveling down the middle pillar through the Supernal Triad.
Furthermore, the number 3 represents the point defined by relation to two others, based upon the definition given in Liber 777. Placing the three number 3’s into the sequence of knocks would suggest Yesod in relation to Hod and Netzach, Tiphareth in relation to Geburah and Chesed, and Kether in relation to Binah and Chokmah, and also, Yesod in relation to Tiphareth and Kether, Tiphareth in relation to Yesod and Kether, and Kether in relation to Tiphareth and Yesod, defining relationships horizontally and vertically, respectively. Malkuth is here excluded, as it is not incorporated into the three triads on the Tree of Life. The Individual, in relation to each of its three selfs further connects the idea of 3. Each point is illustrated in relation to the two others that define it.
Next, the Magician traces a circle about the top of the head representing The Ain, Nuit, and the Sahasrara Chakra. I originally thought this to be an error, as the Sahasrara chakra is traditionally attributed to Kether, but you will find as we continue to trace the Sigil of the Grand Hierophant that the current scheme fits nicely. Next a line is traced down to the Maladhara Chakra, Hadit, and Malkuth. Finally, the Magician goes back up to the breast, Ra Hoor Khuit, the Anahatta Chakra, and also the Triad of the Rosey Cross: Tiphareth, Geburah and Chesed. This essentially brings the God and the Animal into a union at the Heart, The Holy Guardian Angel. This would be complemented by the study of the Veil of Paroketh, where Sagittarius (Centaurus, The Archer, Orion/Osiris) pierces the veil with the arrow to arrive at Tiphareth.
Sagittarius is the current manifestation in the procession of Aeons, and is the ninth zodiacal constellation along the elliptic. When taken with the above discourse on the knocks, we can see the numbers 3, 6, and 9, by adding each 3 to the one before it in the sequence. 3, 6 and 9, or rather, 9, 6, and 3, are the three principal attainments in the A.’.A.’. system of initiation. For a complete exposition on the importance of these numbers and their relationship to the present cosmic aeon, you are referred to Gnostic Cycles, by Frater Zephyros. See also Liber LXV I; 9, “One mounteth unto the Crown by the Moon and by the Sun, and by the arrow, and by the Foundation, and by the dark home of the stars from the black earth.” As we know that the Crown is Kether, we also know that it is attained by way of the Moon, Yesod, using the Arrow to arrive at Tiphareth, the Sun. Also, it firmly establishes the Thelemic nature of the Ritual in that Nuit + Hadit = Ra Hoor Khuit. The union of opposites, which is the Magick of Thelema, is stated early in this ritual. This should bring into the consciousness of the Magician the realization of the union of two macrocosmical opposites (Nuit and Hadit, Matter and Motion, The Sum of All Possibilities and One Point of Experience.)
With the Middle Pillar firmly established in the void, the Magician continues to balance this pillar with the two opposites involved in creating it. Invoking the name of Aiwass, the magician stimulates the Ajna chakra (Kether), the mouth (Logos) and the Visuddhi chakra (Da’ath). He balances Binah with Chokmah as he traces the Path of Daleth, the door, and Empress Atu. Next, the name of Therion is invoked, as the Anahatta and Manipura chakras are stimulated, both corresponding to the Triad of the Rosey Cross. As the Path of Teth, the Serpent and Lust Atu is traced, this portion of the Tree of Life is balanced. Finally, the name of Babalon is invoked and the remaining two primary Chakras are marked- Svadisthana and Muladhara, or Yesod and Malkuth. The Path of Peh is traced, the mouth and Tower Atu, to complete the Sigil of the Grand Hierophant. Note also the values of these three paths equal 93. The magician should also note that 6 Thelemic God names just have been invoked. This will show its relevance with the closing of the First Gesture. (The Aspirant should already have a firm grasp on the Holy Qabalah and the Tree of Life. One should know that this Holy Tree is a Universal Map of both Macro and Micro-cosmic experience.)
The Vertical and Horizontal components give 9 points of contact to the body, leaving out the circle drawn about the head. This exclusion is based upon the actual text of the ritual, (Thus shall he formulate the Sigil of the Grand Hierophant, but dependent from the Circle.) This further connects with the idea of 9 in the first set of knocks. The 6 is found in the number of God Names, and a 3 appears with the three paths that are traced in the sigil, once again relating to the Gnostic Cycles. The Magician is identifying with the Tree of Life, meaning He or She is asserting that one IS the Microcosmic Universe, and the Macrocosmic universe is identical to oneself. This is another symbol of the Great Work, and should be studied in conjunction with the Hexagram rituals of Thelema.
The Magickal Formulae are repeated at this point in the rite, once more establishing the Thelemic Current within the Magician and also outside of the Magician, into the sphere of his Magickal Circle. These Words of Power, (LAShTAL, THELEMA, FIAOF, AGAPE and AUMGN) all equal 93 by Gematria. The connections within this ritual demonstrate themselves when one observes that there are five Words of Power invoked. Combining with the six Thelemic God names, gives us 6 and 5. Aside from equaling 11, the number 65 can also be formulated from these digits, and is the number of ADNI (Adonai, the Holy Guardian Angel). Reversed, or by Thrashraq, the qabalistic process of reversing numbers, we get of course 56, the number of NU (Nuit, the Ain, Naught, Our Lady) Note also that the text states to clasp the Wand with fingers and thumbs interlaced, again giving us 11.
Finally, the battery is struck 3-5-3. This again equals 11, and symbolizes the Pentagram (Microcosm, 5) within the Hexagram (Macrocosm, 3 + 3). Moreover, the number five indicates Horus, Mars and Geburah with the High Priestess on either side, the Priestess of the Silver Star, indicated by the number three. Here we also have 5 as the letter He, suggesting a window to the Supernal Triad of which Binah (3) is the first attainment. The Hebrew letter He is also the Star Atu, as we remember that “Tzaddi is not the star”, Tzaddi now being assigned the Emperor Atu. The Star Atu is called the “Sun of the Morning” which we can easily see as rising in Yesod, as the Zelator is first exposed to the full rays of Tiphareth in the ascension of the Tree of Life and the Grade System of the A.’.A.’… The Star Atu proceeds from Tiphareth to Chokmah, indicating a fully risen Sun and the second attainment within the Supernal Triad. It could also be said that The Star elevates and exalts the Adept, bringing the consciousness from Tiphareth to the Supernals, relating to the effects of The Emperor upon the Zelator in Yesod and the Astral Triad. This is demonstrated by the Path of Tzaddi, which brings the Zelator from Yesod to Netzach, the lower manifestation of Binah, 3.
In the Naples Arrangement in Liber 777, the number 5 is attributed to Motion. In the context of Liber Reguli, this indicates the accumulation of power and the release in a forward motion, which will be carried on in the Second Gesture. 5 as Geburah is the active Sephira of the Rosey Triad. The two 3’s relate the Rauch to the Neschamah and the Nephesh, or the consciousness moving from the Nephesh to the Neschamah, when remembering that 3 is any point in relation to two others. In summary, the 5 is the moving from the 3 (Astral triad), to the 3 (Supernal Triad). In this First Gesture, we have two sets of 11 knocks, equaling 22, the number of Trump Cards in the Holy Tarot.
With this series of actions completed, the magician has opened the ritual by invoking the Hierophant, Horus, whose Word is ABRAHADABRA, the Five within the Six, the Pentagram united with the Hexagram. The Word itself consists of 11 letters, five of which are Aleph (The Fool), six of which are a series of Beth, Resh, He and Daleth (the House, Sun, Window, and Door). The order of the letters suggests the following: The cycle of the Fool through the House of the Sun back to the Fool (a Zero, Nuit); the Window and Door of The Fool,(realization of Hadit), finished with another cycle of Zero (Nuit). The Word itself is a glyph for the union of Nuit with Hadit, resulting in Ra-Hoor-Khuit. Hadit is the point that possesses position but no size, and the Khabs is the name of his house, as is the number 418 (cf. AL II; 78). Not also that ABRAHADABRA equals 418 by Gematria. Further, he is the innermost essence of the Star, Horus, and is always the center of Nuit. For a further examination of this Word, I refer you to Words of Power by Frater Zephyros.
With the door, or rather window to the Thelemic current (Boleskine) open, the aspirant is now able, if he will, to take that energy and manifest it within his own world, done by the actions of the Second Gesture, The Enchantment. The magician advances to the circumference of his circle, facing Boleskine (Thelemic East). Traveling widdershins around the circumference of the circle with “the stealth and swiftness of a tiger”, note that widdershins is the direction of banishing. (One could also pace with the stealth and swiftness of a Lion, and I am intrigued by the metaphor of the Tiger, and the Lion seems a good image as well.) The purpose here is to clear the circle for the upcoming invocations, by making one banishing revolution. Upon completion of this one revolution, the magician gives the Sign of Hours, the Enterer, at the East, channeling the energy from Boleskine into the circle and around the circumference. Notice how the Sign of Horus is not given to start the first revolution. This corroborates the theory that the first revolution was a preliminary banishment.
Continuing and arriving at Thelemic North, the magician draws the averse, invoking pentagram of Air (Aquarius, Venus, the Hierophant). This pentagram is charged with the Holy name NUIT. Some will assert that the image of the God or Goddess should appear transposed over the image of the pentagram. I, however, disagree; if the concentration is focused and strong enough, the image of the pentagram will utterly block out any other. “About me Flames my Father’s Face, the Star of Force and Fire.” The corresponding N.O.X. sign is given, Puella. The purpose of the averse pentagrams is to invoke the Spirit descended into the Matter, or, the Kether in Malkuth. It is a calling down of the Spirit of each element, and with this first pentagram, invoking the Spirit of Air. The invocation in the North is balance by an invocation in the South Averse pentagram of Fire (Leo, Mars, Lust Atu). Respectively, this pentagram is charged with the Holy name HADIT, and identified with Puer. The magician travels from the North widdershins to East, gives the Sign of The Enterer, and then continues around to the South. The object of this is twofold: one, to precede each elemental invocation with the force from the kiblah, and two, to create a total number of circumambulations of 5 which unites the 5 with the 6, or 11 half-circles, which we know is the number of Magick. The four elemental invocations are completed with the East (Earth, THERION, Vir) and West (Water, BABALON, Mulier).
The assignation of Nuit with the Daughter and Hadit with the Son is realized as one observes that it is the Microcosm that essentially “creates” the Macrocosm in our relative world. Of the interaction between Therion and Babalon, the Beast and the Earth, we are thus born, bringing into existence Nu and Had. We are declaring the Earth as our mother with the Sky as Her Child. This is connected with AL I; 28-30, “None, breathed the light, faint & faery, of the stars, and two. For I am divided for lov”s sake, for the chance of union. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.” Also AL I;13, “I am above you and in you. My ecstasy is in yours. My joy is to see your joy.” So we can see that Nuit is manifest because of us, and as 0=2 is the creation of the world, Babalon, so is 2=0 a creation of Nuit, Naught.
With the completion of the invocation of Air, Fire, Earth and Water, we accumulate 4 revolutions within the Circle. The final revolution comes when the Operator performs a spiral dance beginning in the West and arriving in the center of the circle, facing Boleskine. This dance is also directed widdershins, but includes revolutions in the same direction on the axis of the Operator. Seemingly, this last dance is one revolution with four more there within, indicating, as we know that 5 is the number of Motion, the transcending of the material world into the world of the Spirit, the Fifth Element. Also, this spiral dance gives us 1 and 4- the Indefinable Point, and its establishment as Matter. This is corroborated when we remember that 5 is Motion, and it is the Spirit which gives Motion to Matter. The process from One to Four denotes the Logos, or Will descending through the Four Worlds of Yetzirah, Briah, Atziluth and Assiah, becoming manifest in the physical world, the world of matter and the four elements.
With the horizontal invocations completed, the magician traces the Mark of the Beast into the Astral and invokes the name AIWASS into the same. This symbol in itself is complex. Generally, it consists of the symbol of Sol (Hadit), seated in a crescent Moon (Nuit) with the two testes being the Beast and Babalon. This symbol is traced to represent the element of Spirit. The Invoking Hexagram of Thelema is next drawn in the Astral and brought down to the Earth by the striking of the magician’s wand on the floor. Rising from the strike, the magician assumes the attitude of Mater Triumphans, symbolically giving birth to the Thelemic Current upon the Earth. This action completes the vertical invocations and combined with the horizontal, demonstrates that the length of the Temple is from North to South, the breadth from East to West, and the height from the Abyss to the Abyss. (Cf. MITP cap. 9)
With the triumph of this accomplishment, the magician brakes into a deosil spiral dance, with widdershins revolutions upon the axis. Upon passing the West, the Operator bows, points the wand in the direction referred to, and proclaims the Powers of LAShTAL. This 93-value Word of Power is broken down into three units in this ritual, LA, ShT, and AL, all being equal to 31 by Gematria. LA is Naught, and the Universe in that phase, with its potentialities of manifestation (Cf. Liber ABA). AL is Two, and shows The Fool manifested through the Equilibrium of Contraries. ShT is the dynamic aspect of each, or Ra Hoor Khuit, the Lord of the Aeon. LA is assigned to the North and the West, the feminine or passive quarters, and AL is assigned to the South and East, the masculine or active quarters. ShT is therefore assigned to the vertical column created. This Word, as well as the other Words or magick formulae used in Liber Reguli can and should be studied in Liber ABA, as well as Frater Zephyros Words of Power, as noted above. They are too complex for this short treatise.
The proclamations given are themselves interesting when looked at closely, particularly the last two lines. “About me flames my Father’s Face, the Star of Force and Fire.” Initially we see five words with the first letter being F. We know that F is Vau in Hebrew, with a value of 6. Vau is also the Hierophant Atu. We now have five words each beginning with a value of 6. The S in Star is Samekh, value 60 and the Art Atu. 60 is also the intensity of the angle the zodiacal ecliptic crosses over the Milky Way (the cluster-belt of stars that is viewed from Earth when looking at the galaxy from its horizontal plane.) Note that this ecliptic crosses at the constellation Sagittarius. The next line is, “And in the Column stands His six-rayed Splendour!” Here we see three words beginning with the letter S, Samekh, perhaps suggesting again the Trident, the three Props or weapons used to traverse the Abyss. These weapons are the Scourge, Dagger and Chain as discussed previous.
As complex as Liber V vel Reguli might seem, its successful performance is marked rather easily. In this Aspirant’s personal experience, a definite exaltation is noted, along with a profound realization of the 5. Prolonged experimentation with this ritual should and will bring into the consciousness an energy synchronic with that of the Magick of Thelema. As this Aeon marks the growth of the Child into Maturity, we as Magicians, Thelemites, and Aspirants, use the power of the 3, the 6, and the 9, by way of the 5, to complete the fulfillment of our Wills, and attain that which is inevitable, the ascending of our Being from the lowest to the Highest, AMEN.
Love is the law, love under will.