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BOOK III

PART  a: INVISIBILITY

     A. The shroud of Concealment.
     B. The Magician.
     C. The guards of concealment.
     D. The astral light to be moulded into the Shroud.
     E. The equation of the symbols in the sphere of sensation.
     F. The Invocation of the Higher: the placing of a Barrier without the Astral Form: the clothing of the same with obscurity through the proper invocation.
     G. Formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud.
     H. The beginning to formulate mentally a shroud of concealment about the operator. The affirmation aloud of the reason and object of the working.
     I. Announcement that all is ready for the commencement of the operation. Operator stands in the place of the Hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the Lotus Wand by the black end, in readiness to concentrate around him the Shroud of Darkness and Mystery. (N.B. ___ In this operation as in the two others under the dominion of HB:Shin a pantacle or Telesma, suitable to the matter in hand, "may" be made use of: the which is treated as is directed for Telesmata.)
     J. The operator now recites an exorcism of a shroud of Darkness to surround him and render him invisible, and holding the wand by the black end, let him, turning round thrice completely, describe a triple circle around him, saying: "In the name of the Lord of the Universe," &c. "I conjure thee, O Shroud of Darkness and of Mystery, that thou encirclest me, so that I may become Invisible: so that, seeing me, men may see not, neither understand; but that they may see the thing that they see not, and comprehend not the thing that they behold! So mote it be!"
     K. Now move to the North, face East, and say: "I have set my feet in the North, and have said, 'I will shroud myself in Mystery and in Concealment.'" Then repeat the oration: "The voice of my Higher soul," &c., and command the Mystic Circumambulation.
     L. Move round as usual to the South, and halt, formulating thyself as shrouded in Darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the Heavens.
     M. Now move from between these pillars which thou hast formulated to the West, and say: "Invisible I cannot pass by the Gate of the Invisible save by virtue of the name of 'Darkness.'" Then formulate forcibly about thee the shroud of Darkness, and say: "Darkness is my name, and concealment: I am the Great One Invisible of the paths of the Shades. I am without fear, though veiled in Darkness; for within me though unseen is the Magic of the Light!"
     N. Repeat processes in L.
     O. Repeat processes in M, but say: "I am Light shrouded in Darkness, I am the wielder of the forces of the Balance."
     P. Now concentrating mentally about thee the shroud of concealment pass to the West of the altar in the place of the Neophyte, face East, remain standing, and rehearse a conjuration by suitable names for the formulation of a shroud of Invisibility around and about thee.
     Q. Now address the Shroud of Darkness thus: "Shroud of Concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men!" Then carefully formulate the shroud of concealment around thee and say, "I receive thee as a covering and as a guard."
     Then the Mystic Words.
     R. Still formulating the shroud say: "Before all magical manifestation cometh the knowledge of the Hidden Light." Then move to the Pillars and give the signs and steps, words, &c. With the Sign Enterer project now thy whole will in one great effort to realise thyself actually "fading out" and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually, gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee. (And be very careful not to lose self-control at this point.) But also at this point is there a certain Divine Extasis and an exaltation desirable: for herein is a sensation of an exalted strength.
    S. Again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein circumambulate the circle thrice.
     T. Intensely formulating the shroud, stand at the East and proclaim, "Thus have I formulated unto myself this Shroud of Darkness and of Mystery, as a concealment and a guard."
     U. Now rehearse an invocation of all the Divine Names of Binah; that thou mayest retain the Shroud of Darkness under thy own proper control and guidance.
     V. Now state clearly to the shroud what it is thy desire to perform therewith.
     W. Having obtained the desired effect, and gone about invisible, it is requisite that thou shouldst conjure the forces of the Light to act against that Shroud of Darkness and Mystery, so as to disintegrate it, lest any force seek to use it as a medium for an obsession, &c. Therefore rehearse a conjuration as aforesaid, and then open the Shroud and come forth out of the midst thereof, and then disintegrate that shroud by the use of a conjuration unto the forces of Binah, to disintegrate and scatter the particles thereof; but affirming that they shall again be readily attracted at thy command. But on no account must that shroud of awful Mystery be left without such disintegration; seeing that it would speedily attract an occupant: which would become a terrible vampire preying upon him who had called it into being. And after frequent rehearsals of this operation, the thing may be almost done "per" "nutum."

PART m: TRANSFORMATIONS

     A. The Astral Form.
     B. The Magician.
     C. The forces used to alter the Form.
     D. The Form to be taken.
     E. The Equation of the symbolism of the sphere of sensation.
     F. Invocation of the Higher: The definition of the form required as a delineation of  blind forces, and the awakening of the same by its proper formulation.
     G. Formulating clearly to the mind the form intended to be taken: the restriction and  definition of this as a clear form and the actual baptism by water and by fire with the "mystic name of the adept."
     H. The actual invocation aloud of the form desired to be assumed, to formulate before you. The statement of the "desire" of the operator and the "reason" thereof.
     I. Announcement aloud that all is now ready for the operation of the transformation of the Astral body. The Magician mentally places this form as nearly as circumstances will admit in the position of the Enterer, himself taking the place of the Hierophant; holding his wand by the black end ready to commence the oration aloud.
     J. Let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, &c., belonging to the plane planet, or other Eidolon, most in harmony with the shape desired. Then holding the wand by the black end, and directing the flower over the head of the Form, let him say: "In the name of the Lord of the Universe, arise before me, O form of ... into which I have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not the thing that they behold."
     K. The Magician saith: "Pass towards the North shrouded in Darkness, O form of ... into which I have elected to transform myself." Then let him repeat the usual oration from the throne of the East, and then command the Mystic Circumambulation.
     L. Now bring the form round to the South, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form.
     M. Passing to the West and facing South-East formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of Hierophant and Hegemon.
     N. Same as L.
     O. Same as M.
     P. Pass to East of Altar, formulating the form as near in the proportion of the neophyte as may be. Now address a solemn invocation and conjuration by Divine and other names appropriate to render the form fitting for the transformation thereunto.
     Q. Remain at East of Altar, address the form "child of Earth," &c., endeavouring now to see it physically; then at the words "we receive thee," &c., he draws the form towards him so as to envelop him, being very careful at the same time to invoke the Divine Light by the Rehearsal of the Mystic Words.
     R. Still keeping himself in the form the Magician says: "Before all magical manifestation cometh the knowledge of the Divine Light." He then moves to the pillars and gives the signs, &c., endeavouring with the whole force of his will to feel himself "actually" and "physically" in the shape of the form desired. At this point he must see, as if in a cloudy and misty manner, the outline of the form enshrouding him, though not yet completely and wholly visible. When this occurs, but not before, let him formulate himself as standing between the vast pillars of Fire and of Cloud.
     S. He now again endeavours to formulate the form as if visibly enshrouding him; and still astrally retaining the form, he thrice circumambulates the place of working.
     T. Standing at the East, let him thirdly formulate the shape which should now appear manifest, and as if enshrouding him, even to his own vision; and then let him proclaim aloud: "Thus have I formulated unto myself this transformation."
     U. Let him now invoke all the superior names of the plane appropriate to the form, that he may retain it under his proper control and guidance.
     V. He states clearly to the form, what he intends to do with it.
     W. Similar to the W section of Invisibility, save that the conjurations, &c., are to be made to the appropriate plane of the Form instead of to Binah.

PART w: SPIRITUAL DEVELOPMENT.

     A. The Sphere of Sensation.
     B. The Augoeides.
     C. The Sephiroth, &c., employed.
     D. The Aspirant, or Natural Man.
     E. The Equilibration of the Symbols.
     F. The Invocation of the Higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual.
     G. Attempting to make the Natural Man grasp the Higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. In doing this let him formulate himself as standing between the pillars of Fire and of Cloud.
     H. The aspiration of the whole Natural Man towards the Higher Self, and a prayer for light and guidance through his Higher Self addressed to the Lord of the Universe.
     I. The Aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the West of the Altar in the position of the candidate in the "Enterer," and at the same time astrally projects his consciousness to the East of the Altar, and turns, facing his body to the West, holding astrally his own left hand with his astral left; and raises his astral right hand holding the presentment of his Lotus Wand by the white portion thereof, and raised in the air erect.
     J. Let the Aspirant now slowly recite an oration unto the Gods and unto the Higher Self (as that of the Second Adept in the entering of the vault), but as if with his astral consciousness; which is projected to the East of the Altar.
     (NOTE. ___ If at this point the Aspirant should feel a sensation of faintness coming on, let him at once withdraw the projected astral, and properly master himself before proceeding any further.)
     Now let the Aspirant concentrate all his intelligence in his body, lay the blade of his sword thrice on the Da"th point of his neck, and pronounce with his whole will the words: "So help me the Lord of the Universe and my own Higher Soul." {161}
Let him then rise facing East, and stand for a few moments in silence, raising his left hand open, and his right hand holding the Sword of Art, to their full lengths above his head: the head thrown back, the eyes lifted upwards. Thus standing let him aspire with his whole will towards his best and highest ideal of the Divine.
     K. Then let the Aspirant pass unto the North, and facing East solemnly repeat the Oration of the Hierophant, as before endeavouring to project the speaking conscious self to the place of the Hierophant (in this case the Throne of the East).
Then let him slowly mentally formulate before him the Eidolon of a Great Angelic torch-bearer: standing before him as if to lead and light his way.
     L. Following it, let the Aspirant circumambulate and pass to the South, there let him halt and aspire with his whole will: First to the Mercy side of the Divine Ideal, and then unto the Severity thereof. And then let him imagine himself as standing between two great pillars of Fire and of Cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of Assiah, but whose summits are lost in glorious light undying: penetrating unto the white Glory of the Throne of the Ancient of Days.
     M. Now doth the Aspirant move unto the West; faces South-West, repeats alike the speeches of the Hiereus and Hegemon.
     N. After another circumambulation the Adept Aspirant halts at the South and repeats the meditations in L.
     O. And as he passes unto the East, he repeats alike the words of the Hierophant and of the Hegemon.
     P. And so he passes to the West of the Altar, led ever by the Angel torch- bearer. And he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the Hierophant.
     Q. And now doth the Aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the Bornless Beyond. And so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his Will on the Glory, low murmurs he the Mystic Words of Power.
     R. So also doth he presently repeat the words of the Hierophant concerning the Lamp of the Kerux, and so also passeth he by the East of the Altar unto between the Pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest Faith, and so he meditates upon the Highest Godhead he can dream on, or dream of. Then let him grope with his hands in the darkness of his ignorance: and in the "Enterer" sign invoke the power that it remove the darkness from his Spiritual Vision. So let him then endeavour to behold before him in the Place of the Throne of the East a certain Light or Dim Glory which shapeth itself into a form.
     (NOTE. ___ And this can be beholden only by the Mental Vision: Yet owing unto the Spiritual Exaltation of the Adept it may sometimes appear as if he beheld it with his mortal Eye.)
     Then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the Temple of Heaven.
     S. And so again does he aspire to see the Glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the "Enterer" the Place of Glory.
     T. Now let the Aspirant stand opposite unto the Place of that Light, and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop, and again end endeavouring to identify himself with its Glory. So let him exalt himself in the likeness or Eidolon of a Colossal Power, and endeavour to realise that "this" is the only "true" Self: And that one Natural Man is, as it were, the Base and Throne thereof: and let him do this with due and meek reverence and awe. And thereafter he shall presently proclaim aloud: "Thus at length have I been permitted to begin to comprehend the Form of my Higher Self."
     U. Now doth the Aspirant make treaty of that Augoeides to render comprehensible what things may be necessary for his instruction and comprehension.
     V. And he consults it in any matter wherein he may have especially sought for guidance from the Beyond.
     W. And, lastly, let the Aspirant endeavour to formulate a link between the Glory and his Self-hood: and let him render his obligation of purity of mind before it, avoiding in this any tendency towards fanaticism or spiritual pride.
And let the Adept remember that this process here set forth is on no account to be applied to endeavouring to come in contact with the Higher Soul or Genius of "another." Else thus assuredly will he be led into error, hallucination, or even mania.

Extracted from the Equinox Volume One, The Temple of Solomon the King