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.