Section A

    Let the Adept be standing in his circle on the square of Tiphareth, armed with his Wand and Cup; but let him perform the Ritual throughout in his body of Light. He may burn the Cakes of Light, or the Incense of Abramelin; he may be prepared by Liber CLXXV, the reading of Liber LXV, and by the practices of Yoga. He may invoke Hadit by “wine and strange drugs” if he so will. He prepares the circle by the usual formulæ of Banishing and Consecration, etc. He recites Section A as a rehearsal before His Holy Guardian Angel of the attributes of that Angel. Each phrase must be realized with full concentration of force, so as to make Samadhi as perfectly as possible on the truth proclaimed.

Line 1
He identifies his Angel with the Ain Soph, and the Kether thereof; one formulation of Hadit in the boundless Body of Nuit.

Line 2, 3, 4
He asserts that His Angel has created (for the purpose of self-realization through projection in condi-tioned Form) three pairs of opposites: (a) the Fixed and the Volatile; (b) the Unmanifested and the Manifest; and (c) the Unmoved and the Moved. Otherwise, the Negative and the Positive in respect of Matter, Mind and Motion.

Line 5
He acclaims his Angel as “Himself Made Perfect”; adding that this individuality is inscrutable and inviolable. In the Neophyte Ritual of G∴D∴ (as it is printed in Equinox I (2), for the old æon) the Hierophant is the perfected Osiris, who brings the candidate, the natural Osiris, to identity with himself. But in the new Æon the Hierophant is Horus (Liber CCXX I, 49); therefore the candidate will be Horus too.14 What then is the formula of the initiation of Horus? It will no longer be that of the Man, through Death. It will be the natural growth of the Child. His experiences will no more be regarded as catastrophic. Their hieroglyph is “The Fool”: the innocent and impotent Harpocrates Babe becomes the Horus Adult by obtaining the Wand. “De reine Thor” seizes the Sacred Lance. Bacchus becomes Pan. The Holy Guardian Angel is the Unconscious Creature Self—the Spiritual Phallus. It is therefore advisible to replace the name Asar Un-nefer by that of Ra-Hoor-Khuit at the outset, and by that of one’s own Holy Guardian Angel when it has been communicated.

Line 6
He hails Him as BESZ, the Matter that destroys and devours Godhead, for the purpose of the Incarnation of any God.

Line 7
He hails Him as APOPHRASZ, the Motion that destroys and devours Godhead, for the purpose of the Incarnation of any God. The combined action of these two DEVILS is to allow the God upon whom they prey to enter into the enjoyment of existence through the Sacrament of dividual “Life” (Bread—the flesh of BESZ) and “Love” (Wine—the blood or venom of APOPHRASZ).

Line 8
He acclaims His Angel as having “eaten of the Fruit of the Tree of Knowledge of Good and Evil”; otherwise, having become wise (in the Dyad, Chokmah) to apprehend the formula of Equilibrium which is now His own, being able to apply Himself accurately to His selfappointed environment.

Line 9
He acclaims His Angel as having laid down the Law of Love as the Magical formula of the Universe, that He may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion.

Line 10
He acclaims His Angel as having appointed that this formula of Love should effect not only the dissolution of the separateness of the Lover into His own impersonal Godhead, but their co-ordination in a “Child” quintessentialized from its parents to constitute a higher order of Being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. As Line 9 asserts Involution, Line 10 asserts Evolution.

Line 11
He acclaims His Angel as having devised this method of self-realization; the object of Incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated Beings, and to observe theirs with each other.