Thelemic Middle Pillar Ritual
Was noticing that their doesn't appear to be a an exact Thelemic equivalent to this Golden Dawn ritual, ( at least I haven't found one yet). The vertical and horizontal enchantments of Reguli seem to be a form of it. So, has anybody else used this part of Reguli as an exercise in it's own right in the fashion of a modified middle pillar ritual? And if so what were your experiences...
I worked out a version that utilizes the magical verses of the A ka dua mantra applied to the Tree of Life. Easily adaptable and expandable:
Why are you equating Briah with Tiphareth in that ritual?
Yes, there is a couple of decades old tradition of using the Reguli god names along the middle pillar. I understand it was published many years ago by James Wasserman by New Falcon. This exercise can be practiced alone or in a group. I have used it both ways and find it to be an excellent group practice after the banishing in preparation for ritual.
I find it's also an excellent preliminary for astral work.
I find it's also an excellent preliminary for astral work.
Sounds interesting. Is it available anywhere other than the New Falcon book by James Wasserman? If not, could you say what the title is, so that I can try and track it down? Thanks.
Interesting, I too would like to obtain that book. In the meantime; a question: Why is Nuit attributed to Kether in the vertical enchantment? I know, I know "lady of the stars", etc., but in the star ruby, Nuit is used in the north:earth. In Reguli Nuit is used in the north:air, but Kether is traditionally associated with the 5th element: spirit. So, if Lon DuQuette's theory is correct, that would mean that the vertical enchantment component is also done from a solar perspective?
There's a Thelemic version of the Middle Pillar here:
http://www.newhermetics.com/pdfs/ThelemicMiddlePillar.pd f"> http://www.newhermetics.com/pdfs/ThelemicMiddlePillar.pdf
Who says that Nuit = Earth in the Star Ruby? In the original version of the ritual in The Book of the Lies the direction of North is attributed to Water.
Around the same time that Crowley wrote Reguli he edited the Star Ruby. It makes sense that the elemental directions follow the same scheme. It's interesting to note that in both versions of the Star Ruby the position of the guardians stays the same. Maybe because they aren't elemental. 😉
It's to do with Nuit being the Ain, and Kether being the first manifestation of the Ain, as in "Had! the manifestation of Nuit". "Nightside of Eden" goes into this in more depth.
Thanx all for the input/points of view. Aeon-93, the pdf you posted was exactly the kind of confirmation I was looking for, thank you!
Aeon-93's linked Middle Pillar is very similar to what I have experience with. The Wasserman MP used a linked BABALON-THERION vibration at the base chakra. Pay attention to the circulations. I will see about getting permission to post JW's as a pdf. I can't find my copy with the New Falcon title right now.
Thanks, Bill_T. That will be interesting to see.
there's a different thelemic middle pillar by David Cherubim here
and the ritual instructions are here
Albeit for the GD version. in fact, as i've recently discovered, there's a wealth of good stuff on or around the Thelemic Golden Dawn site. worth having a dig.
The essay by Jim Wasserman appeared in "Healing Energy, Prayer, and Relaxation" by Regardie published by New Falcon.
JW is willing to prepare a pdf of the essay and I will post a link when it is available. The time frame is probably early 2007.
In the course of some research came across this which might be of some interest:
A Thelemic Variant of the Middle Pillar Ritual
by Fr. Balaam II°
based on an idea by Fr. Balaam and Ebony Anpu;
original middle pillar exercise by Dr. Felkin,
published by Israel Regardie
The middle pillar is formed with the old god names replaced and the addition of the following gestures and visualizations. The initial point of light should descend down the spine and become each of these ideas in turn. The resultant "energy" from this descent (which can sometimes be felt as well as visualized) should then be circulated up and down the spine and throughout the aura in the usual manner.
Sahasara - (spirit)
god name: Hadit
sign: rending of the veil
image: point of light descending from heaven to rest on top of head
Vishuddhi - (air)
god name: Horus
image: falcon soaring through the air at the level of the throat
Anahata - (fire)
god name: Ra-Hoor-Khuit
image: a flaming ball of fire in one's heart
Svadisthana - (water)
god name: Harpocrates
image: a blue human embryo in an egg washed back and forth
between an endless sea.
It lies in the womb (women) or testes (men).
Muladhara - (earth)
god name: Set-Ra
sign: Set fighting
image: Assume god-form of Set. As light begins to return up spine
and circulates, assume god-form of Horus for the remainder of the exercise.
To conclude say: "Through the midnight thou are dropt, O my child, my conqueror, my sword-girt captain, O Hoor! and they shall find thee as a black gnarl'd glittering stone, and they shall worship thee." [liber LXV: V,6]
Comment: This exercise can be used to activate and equilibrate the subtle body. The middle pillar in its classic form uses only five centers in the body, as opposed to the usual seven. Therefore the five elements have been assigned to this sequence. The A A / G D grade signs corresponding to these elements are used at each point to further signify this.
All of the god names used are aspects of the god Horus. As the subtle body is built up, his essence is allowed to infuse it fully. Any concrete manifestation (such as human existence) can be seen as Horus according to one possible understanding of the theogony of Liber AL. Nuit and Hadit are the abstract polar ultimate extremes; the absolute universal and the absolute particular in logical terms. Prakriti and Purusha are analogous in the system of Patangali. Any concrete phenomenon falls "between" these two opposites. The necessary meditation that must occur between them is posited mythologically as the dialectic of (father = Hadit) + (mother = Nuit) = (son = Heru-Ra-Ha). Nuit and Hadit are in a certain sense unmanifest. The "space" between them is filled entirely with Horus, though we normally do not allow this to be uncovered to us within our practices.
To examine the role of each of the god names in turn:
"Hadit" is a corruption of Horus of Behedit. It was at Behedit that Horus took the form of the winged solar disc to destroy the enemies of his father Ra. In the Thelemic system, the God Ra is usually worked with in his form as Ra-Hoor-Khuit. This is Crowley's version of Ra-Horakty, or Ra-Horus of the Two horizons. Horus of Behedit is thus both the son of the sun, and an aspect of the sun itself, which can also be Horus. The particular form of Horus as the winged disc is seen by Thelemites as Hadit, the divine essence of every individual. Thus as Hadit is a guise of the sun, so every individual is also the sun. "Every man and every woman is a star" (AL I, 3). In this version of the middle pillar Hadit is assigned to the element of spirit. The Kether within the Malkuth of a particular individual. That aspect of our being in virtue of which we are the hidden god. But this is not some modification of the physical elements: fire, air, water, or earth. A human being is not essentially a thing. Rather she or he is the spirit throned within, the shin descended into YHVH. We symbolize this in the exercise with the spatial analogy of Hadit descending from its throne in the Sahasara to spend itself over the other chakras, assuming different guises at each station it passes through. One can see this process as akin to that described in the Lurianic system; the descent of the fertilizing Yod into the void, creating the universe.
At the Vishuddhi chakra is located the sephera Da'ath or Knowledge, the (false) crown of the Ruach. The Ruach is assigned to the element of air. This is the vau of Tetragramaton, the son. Here it is the son of Osiris, Horus the younger in his adult form. He wears the crown of upper and lower Egypt. His physical incarnation is the pharaoh, the living god-king. Thus he rules as the "son of Ra," a standard phrase used among the royal titles. But though he is the son of the sun, the pharaoh is also the sun itself in its guise as Ra-Horus (see above). The son is the reflection of the father. In a similar manner we might say that the rational faculty of the Ruach does not exist self sufficiently, (a position which collapses to a Cartesian solipsism) but rather only in virtue of those existential structures which presuppose it. In Thelema, the Egyptian cult of the god king has been democratized. Every individual is recognized as partaking of this "solar phallic" (to use A.C.'s pet term) divinity. As the king is triumphant over chaos in his upholding of Ma'at, Horus is set over the Da'ath center to show the power of this viceroy of the supernals over the Abyss.
Ra (probably pronounced "ray") is the Egyptian god of the sun in its most basic form. As a widespread sovereign deity other competing supreme gods are often combined with It; i.e. Amoun-Ra and Atum-Ra. As already noted, the most important combination for Thelemites working with the pantheon of Liber AL is Ra-Horus of the two horizons as Ra-Hoor-Khuit. The sun is the physical center of the solar system, thus the symbolic center of the outer universe, or macrocosm in its material aspect. It is a point of symbolic balance or equilibrium in the universe. In the same manner the Anahata chakra is the central and balancing point of the subtle body. It is assigned to Tiphareth which assumes an identical role on the tree of life. The sun is the planet assigned to Tiphareth, it is here then also assigned to the Anahata by the use of the name Ra-Hoor-Khuit. The key to the use of this name is that the magician identifies her essence with the sun. Just as the sun simultaneously concentrates the cosmos and radiates out to it, so does one's point of view, as Hadit. This may be experienced more clearly during Knowledge and Conversation. Tiphareth is associated with this attainment. Soror Merel is purported to have once said that until K & C Ra-Hoor-Khuit is the stand in for one's HGA. This makes the assignment of this name to the Tiphareth center in the Anahata appropriate. The elemental attribution of fire here is also clear.
Harpocrates is the name used with the Svadisthana. As the sun is visible Lord in the macrocosm and portrayed as such in Tiphareth, so the Lord in the microcosm is appropriately assigned to Yesod and the Svadisthana:
"In the name of our Lord the Sun
and of our Lord ____.
I say unto thee, Arise!"
Yesod's feminine aspect is shown by the attribution of the moon and water. The generative vital force is focused here in its most concrete form prior to actual manifestation. This is represented by the fertilized and gestating child Harpocrates. Egyptian statues often represent him trampling on crocodiles; symbols of the chaotic aspect of the Nile. This traditional image also links him with the element of water which is often viewed as the generating matrix of creation in Hermeticism. In the Egyptian system this is Nu, the primeval waters of creation. This center should have a definite intuitive of "feminine" aspect, to balance other more "masculine" aspects of the Horus godform. Harpocrates could be seen as the inner feminine form of Horus as opposed to the outer masculine avatar of Ra-Hoor-Khuit. Their two poles would be reconciled in Heru-Ra-Ha.
Set-Ra, if lettered in Hebrew as - adds to 666. Just as God and beast are combined in 666, so are earth and fire, Yod with He final, heaven with earth, Kether with Malkuth. Ra is the last name spoken, so that just as the energy from Sahasara/Kether reaches the bottom most point of manifestation with Set, it shoots itself back upwards. The idea of Ra allows this returning energy to equilibrate both with the uppermost point as the Yod/fire in Tetragramaton, but also specifically with the Anahata chakra, the balance point of the middle pillar when manifested. The bride Shekinah in Malkuth of Muladhara is this united with the groom Adonai in Tiphareth of Anahata. This particular conjunction is a symbol of knowledge and conversation with the H G A. The compound god Set-Ra also contains the idea of what the alchemists called the nigredo stage of the great work. The degradation of the material into a dark stage (Set), to purify it to the higher grade of being hidden within it (Ra). This dual god can be equated with Khephra, the beetle from Ra takes when passing through the Tuat or underworld as night before being reborn in the morning. Another important feature of Set-Ra is that it contains the idea that the highest and the lowest are really One.
Each god name used is a self contained glyph of the great work. When combined in this manner they form a useful exercise.
One God, King in heaven
One conscious Will, Master of my body
One sun, Ruler of all space
One unconscious Will, the Lord ____ within
One Prince of Darkness; my true self apart
which is but;
One God, King in heaven . . .
No, I'm not trying out thread necromancy 😆 , just wanted to say I like this version of The Middle Pillar, and think it's a really effective exercise.
There is a Thelemic quabalistic cross here http://www.lashtal.com/nuke/PNphpBB2-viewtopic-t-4021.phtml
To get a middle pillar from it, you'd map the states of being to the axis of the body, and do prolonged vibration of the names.
Were you being absolutely honest with us when you said that you "used to teach QBL to orthodox rabbis"? I wonder what they made of your, erm, 'unorthodox' spelling?
Thanks for reminding us of the link to your own revision.
Owner and Editor
Don't make too much of a spelling error.
As a general rule I type QBL. Whether you spell it Kabalistic or Cabalistic or Qabalistic it's the same word transliterated as people prefer.
And, yes, I'm being completely honest. I was asked to demonstrate how the western tradition did things, and I wound up bringing angles to sensible appearance for two of them on two separate occasions.
It was a long time ago. I did not use Thelemic techniques to do it.
(And, no, it doesn't mean a damn thing. I know my QBL, at least at a practical and applied level for specific kinds of effects. But before anybody here gets into a "my wand is bigger than your wand" thing, I'm a long way past thinking that magical prowess translates in any meaningful form to spiritual growth or competence as a human being.)