Lesson: APPLYING ASTROLOGICAL MEANING TO THE TAROT CARDS

The application of astrological meanings to Tarot decks derived from the Golden Dawn spiritual tradition is somewhat specialized and structured specifically towards the Tarot. It varies in some ways from the common meanings associated with astrological practice in the interpretation of Natal birth charts and should not be confused with Natal, Sun Sign, Horary or any other form of conventional astrology.

To attain a comprehensive understanding of the relationship of astrology to the Tarot, we must first build a foundation from which to proceed as we must first come to understand the meaning of the Ancient Elements, Planets and Signs as they apply to the Tarot.

As promulgated by the Order of the Golden Dawn, the Tarot system uses only the seven sacred planets of the ancients (Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn) and does not use the outer planets of Uranus, Neptune and Pluto. The outer planets have been grafted onto the decks by later interpreters but were not utilized by the Golden Dawn.

The Ancient Elements

• Fire – Intuition; Spirit; action of the will; inspiration, creativity, energy, initiative, goal directed activity;
• Earth – Sensation; materiality; strength, endurance, growth; reliability; practicality; accumulation;
• Air – Thinking; thought; spoken and written communication; strife and conflict; expressions of the mind
• Water – Feeling; the action of the emotions; love and affection, dreams, desires, fantasies; pleasure, friendship, social activity, romance, receptivity

The Seven Sacred Planets of the Ancients

• Sun = self consciousness; the will
• Moon = emotional self; imagination; instinct
• Mercury = individual mind; intellect and reason
• Venus = desire nature; love; relatedness; pleasure; material prosperity
• Mars = vital energy; sexuality; ambition
• Jupiter = expansive growth energy; good fortune
• Saturn = materiality; restriction; limitation; self unknowing

The Signs of the Zodiac

• Aries = dynamic manifestation; energetic growth; birth of new potential
• Taurus = stability; security; self substantiation; expression; permanence
• Gemini = mental expansion; self- development; connectivity; union; duality;
• Cancer = internalization; emotional bonding; birth; giving form to that within;
• Leo = outward expression of self; courage; creativity; strength; determination
• Virgo = harvesting; integration; self realization; analysis; self improvement
• Libra = balance; karmic law; weigh and measure; practicality
• Scorpio = desire; passion; regeneration; renewal; decay
• Sagittarius = expansion; transformation; spiritual awareness
• Capricorn = materialization; order; structure; sacrifice; achievement;
• Aquarius = higher mind; relatedness; selflessness; unity; consensus
• Pisces = spiritual waters; the psychic realm; dreams; faith; sacrifice

The Design of the Enochian Altar

The altar of enochian angel-magic is cubic and should be made of laurel, as all wooden frames you use. The lateral length of the altar is 36 english inches. On the surface there should be the seven banner of creation, made of tin, beside the other utilities as the crystal-sphere on its frame and the Sigillum Dei Æmeth. John Dee painted the banners on the surface, another possible way of representing them on the altar. Each side of the altar has 21 enochian symbols painted on it, the edges are decorated with the enochian "b". The symbols are written from right to left, as it is common in enochian writings. The letters are derived from the seven long names of the kings and princes of the Heptarchia Mystica, the beginning letter "b", however, is omitted here and appears only at the edges.

Within the "Treatise on Angel Magic" of Dr. Rudd you can find these analogies:

The eastern side (the left side on the altar) is corresponding with the planetary banners of Mercury and Venus, that are being ruled by the angels Uriel and Gabriel (and when referring to dark spirits, the dark angels Amaymom and Egyn or Azazel and Mahazel). Uriel (or Nariel) rules the south-wind and Gabriel controles the north-wind, too.

The western side (on the representation it is the right side) is associated with the banners of Jupiter and Saturn, which also are controled by Uriel and Gabriel.

The northern side is analogous to the banners of the Sun and Mars, which are controlled by the angel Raphael, who also controlles the west-wind. When contacting dark angels the dark angel Paymon or Azael is having controll on this side.

The southern side is analogous to the banner of the Moon and the influence of the angel Michael, who controlles the east-wind. Working on the darker side, the dark angels Uricus or Samael are having control over their spirits.

It may appear confusing that the angels not only control a region of the altar, but also relate to other regions by controlling the winds. The regions of the altar are not to be confused with the quadrants of the Great Table. Dr. Rudd's design of the altar's surface is also in a different orientation and the banners are arranged in a different way then they was arranged by Dee.

The planetary banners have no direct relation to the angels of the Shemhamphorash and the goetic daemons that are controlled by the mentioned angels. A typical way of interpreting the four edges of the altar would be that the 21 letters on each side build the names of the four directions, beginning with a "b". Here you can see that the Heptarchia Mystica is vital for the altar's design. The small square in the center of the altar has 4 x 3 squares which are derived from the same table the names of the kings and princes are being created.

 

1. King

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7. Prince

The altar's surface, as it was described by the angels, was printed as title-cover on Meric Casaubons edition. An interesting variation you can find in Dr. Rudd's works who combined the classical angel-magic with the enochian system of angel-magic.

The enochian symbols should be painted in yellow oil-paint. The altar should rest on a red silk-carpet with a length of 72 inches on each side. The four smaller sigills, framed in laurel-wood, are to be placed under the altar's legs. The altar itself is covered with simple white linen. On this cloth the Sigillum Dei Æmeth and the seven planetary banners of creation, made of tin, are arranged. The Sigillum, made of wax, and the seven banners are covered with a red/green silk cloth with cordels. The holy stone of the angels rest upon this red/green cloth. John Dee altered the arrangements, according to his own plans. My own solution is different, too. I have installed the hexagram with the sigills on the ground, big enough that I can stand within it. The design of the altar has a parallel in the "Ars Almadel" of the Lemegeton.

In the design of Dr. Rudd you can find a direct relation to the classical angel-magic. Dr. Rudd establishes this relation also in the planetary banners and the geomantic analogies. His expansions give us the clear message that the enochian system of angel-magic can be changed and altered individually, as long as it is convenient and makes sense. I am tempted to talk of three different enochian systems around: The first and original version by John Dee and Edward Kelley, the version elaborated by Dr. Rudd and as the third and last version the one created by the magicians of the Golden Dawn. The astrological symbols I used as fill-in for the planetary banners because of aesthetical reasons. Instead of the symbol of the Moon, for example, you should place the planetary banner of the Moon there. It took me four weeks of intense work to reconstruct the altar-surface of Dr. Rudd. Click on it to see it in a larger version.

 Dr. Rudd's analogies are quite interesting to analyze. The southern side Meridies of the altar is associated with the first banner, the north side Septentrio is analogous to the fourth and fifth banner, the eastern side Oriens is analogous to the second and third one and the western side Occidens is associated with the sixth and seventh banner. Contrasting to them Michael reigns the southern region and has a relation to the first banner, as well as the enochian symbols of this side. In the east Gabriel and Uriel reign who have relations to the second and third banner. The fourth and fifth banners have a relation to the eastern region as well as the western region, which is reigned by Gabriel and Uriel together, too. The northern region has a relation to the sixth and seventh banner and is being controlled by Raphael. The angel's names written in hebrew are written just above the enochian symbols and the latin names of the cardinal directions.

Wind Direction in Latin	Banner of the enochian edge	Banner of the ruling angel	Ruling Angel	Dark Angel	Angel of the Element
Meridies	1.	1.	Michael	Amaymon	Seraph (Fire)
Septentrio	4. & 5.	6. & 7.	Raphael	Egyn	Cherub (Air)
Occidens	6. & 7.	4. & 5.	Uriel	Paymon	Ariel (Earth)
Oriens	2. & 3.	2. & 3.	Gabriel	Uricus	Tharsis (Water)

The letters in quotation marks represent the hebrew letters of the names. I used for Ayin = O, the rest of the transliteration is self-explanatory. Within the innermost ring the name of the angel of fire is written in the south: Seraph = "ShRPh", in the north the name of the angel of air: Cherub = "ChRVB". In the east you can read the name of the angel of the water element: Tharsis = "ThRShISh" and in the west the name of the angel of the earth element: Ariel = "ARIAL".

Within the second inner ring these angelic names of the ruling angels of the 28 houses of the Moon are written, beginning in the south (Meridies) and reading them clockwise. The first one you can find on the top, just beside the cross: Geniel = "GNAL", Enediel = "ANDAL", Amixiel = "AMZAL", Azariel = "AZRAL", Gabiel = "GBAL", Dirachiel = "DRChAL", Scheliel = "SHLAL", Amnediel = "AMNDAL", Barbiel = "BRBAL", Ardesiel = "ARDZAL", Neciel = "NCIAL", Abduxuel = "ABDZZAL", Jazeriel = "IAZRAL", Ergediel = "ARGDAL", Ataliel = "ATLAL", Azeruel = "AZRVAL", Adriel = "ADRAL" (this name is missing in the manuscript), Egibiel = "AGBAL", Amutiel = "AMVTAL", Kiriel = "QIRAL", Bethnael = "BTHNAL", Geliel = "GLIAL", Requiel = "RTQIAL", Abrinael = "ABRINAL", Aziel = "AZIAL", Tagriel = "TGRAL", Alhoniel = "ALHNAL", Amnixiel = "AMNZAL".

Within the third ring you can find the angels that control the zodiacal signs. Again you start in the south, beginning at the cross and read the names clockwise: Malchidael = "MLKDIAL", Asmodel = "ASMVDAL", Ambriel = "AMBRIAL", Muriel = "MVRIAL", Verchiel = "VRKIAL", Hamaliel = "HMLIAL", Zuriel = "ZVRIAL", Barbiel = "BRBIAL", Advachiel = "ADVKIAL", Hanael = "HNAL", Gabiel = "GABIAL", Barchiel = "BARKIAL" (this name is missing in the manuscript).

The inner ring of the two outer rings is quite chaotic in the manuscripts. There you can find the ten sephiroth and their names of God in Atziluth, the angelic choirs in Yetzirah, the archangels in Briah and the heavens in Assiah. All four cabbalistical spheres are represented in this circle. I corrected the sequence of names and the spelling of the names. Beginning at the cross in the south, you can read these names clockwise: Eheieh = "AHIH", Kether = "KThR", Chaioth ha-Qadosh = "HIVTh HQDSh", Metatron = "MTTRVN", Rashith ha-Gilgalim = "RAShITh HGLGLIM", Yah = "IH", Chokmah = "ChKMH", Auphanim = "AVPNIM", Ratziel = "RTzIAL" (this angel is missing in the manuscript), Mazloth = "MZLVTh", Yahwe Elohim = "IHVH ALHIM", Binah = "BINH", Aralim = "ARALIM", Tzaphkiel = "TzPQIAL", Shabbathai = "ShBThAI", El ="AL", Chesed = "ChSD", Tzadqiel = "TzDQIAL", Chashmalim = "ChShMLIM" (this angelic choir is missing in the manuscript), Tzedeq = "TzDQ", Elohim Gibor = "ALHIM GBVR", Geburah = "GBVRH", Kamael = "KMAL", Seraphim = "ShRPIM", Madim = "MADIM", Yahweh Eloah Va-Daath = "IHVH ALVH VDOTh" (in the manuscript this name is shortened to "ALVH"), Tiphareth = "ThPARTh", Michael = "MIKAL", Malachim = "MLKIM", Shemesh = "ShMSh", Yahweh Tzabaoth = "IHVH TzBAVTh", Hod = "HVD", Beni Elohim = "BNI ALHIM", Raphael = "RPAL", Kokab = "KVKB", Shaddai El Chai = "ShDI AL ChI" (in the manuscript this name of God is shortened to "ShDI"), Yesod = "ISVD", Cherubim = "KRBIM", Gabriel = "GBRIAL", Levanah = "LBNH", Adonai Melek = "ADNI MLK", Malkuth = "MLKVTh", Ishim = "AShIM", Sandalphon = "SNDLPVN" (in the manuscript the analogous term "The Soul of the Messiah" — though in a horrible spelling), Cholem Yesodoth = "ChLM ISVDVTh".

The outer ring contents the 72 angels of the Shemhamphorasch. The copist (or Dr. Rudd) did not have enough place to write all names in the circle itself. In the manuscript the right column contents the missing names. Vehuiah = "VHVIH", Yeliel = "ILIAL", Sitael = "SIThAL", Elemiah = "OLMIH", Mahasiah = "MHShIH", Lelahel = "LLHAL", Achaiah = "AKAIH", Kahetel = "KHThAL", Aziel = "HZIAL", Aladiah = "ALDIH", Lauviah = "LAVIH", Hahaiah = "HHOIH", Yezalel = "IZLAL", Mebahel = "MBHAL", Hariel = "HRIAL", Hakamiah = "HQMIH", Lauviah = "LAVIH", Kaliel = "KLIAL", Leuviah = "LVVIH", Pahaliah = "PHLIH", Nelekael = "NLKAL", Yeiael = "IIIIL", Melahel = "MLHAL", Hahuiah = "HHVIH", Nith-haiah = "NThHIH", Haaiah = "HAAAIH", Yerathel = "IRThAL", Seeiah = "ShAHIH", Reiyel = "RIIIL", Omael = "AVMAL", Lecabel = "LKBAL", Vasariah = "VShRIH", Yehuiah = "IHVIH", Lehahiah = "LHHIH", Chevakiah = "KVQIH", Menadel = "MNDAL", Aniel = "ANIAL", Haamiah = "HOMIH", Rehael = "RHOAL", Yeiazel = "IIZAL", Hahahel = "HHHAL", Mikael = "MIKAL", Vevaliah = "VVLIH", Yelahiah = "ILHIH", Sealiah = "SALIH", Ariel = "ORIAL", Asaliah = "OShLIH", Michael = "MIHAL", Vehuel = "VHVAL", Daniel = "DNIAL", Hahasiah = "HHShIH", Emamiah = "OMMIH", Nanael = "NNAAL", Nithael = "NIThAL", Mebaiah = "MBHIH", Poiel = "PVIAL", Nemmamiah = "NMMIH", Yeialel = "IILAL", Harachel = "HRChAL", Mitzrael = "MTzRAL", Umabel = "VMBAL", Yahehel = "IHHAL", Anuiel = "ONVAL", Mechiel = "MChIAL", Damabiah = "DMBIH", Manakel = "MNQAL", Eiael = "AIOAL", Chabuiah = "ChBVIH", Rachel = "RAChAL", Yabamiah = "IBMIH", Haiel = "HIIAL", Mumiah = "MVMIH".

The greece letters in the top two pentagrams are building the word: Al-pha. The greece letters in the two pentagrams below result in Ome-ga.

The Golden Dawn Tradition on the Tarot the Planets and their corospondances

The Ancient Elements

• Fire – Intuition; Spirit; action of the will; inspiration, creativity, energy, initiative, goal directed activity;
• Earth – Sensation; materiality; strength, endurance, growth; reliability; practicality; accumulation;
• Air – Thinking; thought; spoken and written communication; strife and conflict; expressions of the mind
• Water – Feeling; the action of the emotions; love and affection, dreams, desires, fantasies; pleasure, friendship, social activity, romance, receptivity

The Seven Sacred Planets of the Ancients

• Sun = self consciousness; the will
• Moon = emotional self; imagination; instinct
• Mercury = individual mind; intellect and reason
• Venus = desire nature; love; relatedness; pleasure; material prosperity
• Mars = vital energy; sexuality; ambition
• Jupiter = expansive growth energy; good fortune
• Saturn = materiality; restriction; limitation; self unknowing

The Signs of the Zodiac

• Aries = dynamic manifestation; energetic growth; birth of new potential
• Taurus = stability; security; self substantiation; expression; permanence
• Gemini = mental expansion; self- development; connectivity; union; duality;
• Cancer = internalization; emotional bonding; birth; giving form to that within;
• Leo = outward expression of self; courage; creativity; strength; determination
• Virgo = harvesting; integration; self realization; analysis; self improvement
• Libra = balance; karmic law; weigh and measure; practicality
• Scorpio = desire; passion; regeneration; renewal; decay
• Sagittarius = expansion; transformation; spiritual awareness
• Capricorn = materialization; order; structure; sacrifice; achievement;
• Aquarius = higher mind; relatedness; selflessness; unity; consensus
• Pisces = spiritual waters; the psychic realm; dreams; faith; sacrifice

Golden Dawn Astrological Correspondences in The Major Arcana

 

The Elements

• Elemental Fire – Judgement
• Elemental Earth – World
• Elemental Air – Fool
• Elemental Water – Hanged Man

The Planets

• Mercury – Magician
• Moon – High Priestess
• Venus – Empress
• Jupiter – Wheel of Fortune
• Mars – Tower
• Sun – Sun
• Saturn – World

The Star Signs

• Aries – Emperor
• Taurus – Hierophant
• Gemini – Lovers
• Cancer – Chariot
• Leo – Strength
• Virgo – Hermit
• Libra – Justice
• Scorpio – Death
• Sagittarius – Temperance
• Capricorn – Devil
• Aquarius – Star
• Pisces – Moon

Golden Dawn Astrological Correspondences in The Minor Arcana

 

The Suit of Cups

• Ace of Cups – “The Root of the Powers of Water”; Cancer, Scorpio, Pisces; The Water Signs of the Zodiac
• Two of Cups – “The Lord of Love”; Venus in Cancer
• Three of Cups – “The Lord of Joy”; Mercury in Cancer
• Four of Cups – “The Lord of Blended Pleasure”; Moon in Cancer
• Five of Cups – “The Lord of Pleasure Lost”; Mars in Scorpio
• Six of Cups – “The Lord of Friendship”; Sun in Scorpio
• Seven of Cups – “The Lord of Illusionary Success”; Venus in Scorpio
• Eight of Cups – “The Lord of Abandoned Success”; Saturn in Pisces
• Nine of Cups – “The Lord of Happiness”; Jupiter in Pisces
• Ten of Cups – “The Lord of Perfected Success”; Mars in Pisces
• Page of Cups – “The Prince of the Waters”; Earth of Water
• Knight of Cups – “The Prince of the Chariot of the Waves”; Air of Water
• Queen of Cups – “The Queen of the Throne of Waters”; Water of Water
• King of Cups – “The Lord of the Waves and Waters”; Fire of Water

The Suit of Pentacles

• Ace of Pentacles – “The Root of the Powers of the Earth”; Taurus, Virgo, Capricorn
• Two of Pentacles – “The Lord of Balance”; Jupiter in Capricorn
• Three of Pentacles – “The Lord of Material Works”; Mars in Capricorn
• Four of Pentacles – “The Lord of Material Power”; Sun in Capricorn
• Five of Pentacles – “The Lord of Material Trouble”; Mercury in Taurus
• Six of Pentacles – “The Lord of Material Success”; Moon in Taurus
• Seven of Pentacles – “The Lord of Unfulfilled Success”; Saturn in Taurus
• Eight of Pentacles – “The Lord of Material Prudence”; Sun in Virgo
• Nine of Pentacles – “The Lord of Material Gain”; Venus in Virgo
• Ten of Pentacles – “The Lord of Wealth”; Mercury in Virgo
• Page of Pentacles – “The Rose of the Palace of Earth”; Earth of Earth
• Knight of Pentacles – “The Prince of the Chariot of Earth”; Air of Earth
• Queen of Pentacles – “The Queen of the Throne of Earth”; Water of Earth
• King of Pentacles – “The King of the Spirits of Earth”; Fire of Earth

The Suit of Swords

• Ace of Swords – “The Root of the Powers of Air”; Gemini, Libra, Aquarius
• Two of Swords – “The Lord of Inner Balance”; Moon in Libra
• Three of Swords – “The Lord of Sorrow”; Saturn in Libra
• Four of Swords – “The Lord of Rest”; Jupiter in Libra
• Five of Swords – “The Lord of Defeat”; Venus in Aquarius
• Six of Swords – “The Lord of Earned Success”; Mercury in Aquarius
• Seven of Swords – “The Lord of Shortened Force”; Moon in Aquarius
• Eight of Swords – “The Lord of Bondage”; Jupiter in Gemini
• Nine of Swords – “The Lord of Despair and Cruelty”; Mars in Gemini
• Ten of Swords – “The Lord of Ruin”; Sun in Gemini
• Page of Swords – “The Prince of the Rushing Winds”; Earth of Air
• Knight of Swords – “Lord of the Winds and the Breezes”; Air of Air
• Queen of Swords – “Queen of the Thrones of Air”; Water of Air
• King of Swords – “King of the Spirits of Air”; Fire of Air

The Suit of Wands

• Ace of Wands – “The Root of the Powers of Fire”; Aries, Leo and Sagittarius; The Fire Signs of the Zodiac
• Two of Wands – “The Lord of Dominion”; Mars in Aries
• Three of Wands – “The Lord of Established Strength”; Sun in Aries
• Four of Wands – “The Lord of Abundance”; Venus in Aries
• Five of Wands – “The Lord of Strife”; Saturn in Leo
• Six of Wands – “The Lord of Victory”; Jupiter in Leo
• Seven of Wands – “The Lord of Courage”; Mars in Leo
• Eight of Wands – “The Lord of Swiftness”; Mercury in Sagittarius
• Nine of Wands – “The Lord of Strength”; Moon in Sagittarius
• Ten of Wands – “The Lord of Oppression”; Saturn in Sagittarius
• Page of Wands – “The Rose of the Palace of Fire”; Earth of Fire
• Knight of Wands – “The Prince of the Chariot of Fire”; Air of Fire
• Queen of Wands – “The Queen of the Thrones of Flame”; Water of Fire
• King of Wands – “King of the Spirits of Fire”; Fire of Fire

Lecture on the Neophyte grade

To be studied in the Grade of Neophyte (0=0). Aspirants will be tested on their knowledge of the following material, which must be committed to memory.

Elements

The Four Elements of the Ancients are duplicated conditions of:

Zodiac

These twelve signs are distributed among the for Triplicities, or sets of three signs, each being attributed to one of the four Elements, and they represent the operation of the elements in the Zodiac.

The Planets

To the Ancients, six Planets were known, besides the Sun, which they classed with the planets. They also assigned certain planetary values to the North and south Nodes of the Moon that is, the points where her orbit touches that of the Ecliptic.

These they named:

The Old Planets are:

Elemental magic and the masters

Elemental magic is one of the most powerful forms of magic. Air, Water, Fire, and Earth magic are the classical Aristotelian elements, though the magic of Time is usually considered a form of elemental magic as well. Few beings are capable of controlling even one of the elements, usually taking several lifetimes to understand completely. Those who have studied these elements and learned them to their potential are called masters, and are considered to be among the most powerful beings in the Myriad Shadowrealms.

Masters of Air

Gilgamesh
Josh Newman
Marethyu
Sophie Newman
Tsagaglalal
Virginia Dare
Zephaniah

For a list of all masters of Air magic, see Masters of Air

Masters of Earth

Gilgamesh
Marethyu
Sophie Newman
Tsagaglalal

For a list of all masters of Earth magic, see Masters of Earth

Masters of Fire

Agni
Comte de Saint-Germain
Gilgamesh
Marethyu
Pele
Prometheus
Sophie Newman
Tsagaglalal
Vulcan
Xolotl

For a list of all masters of Fire magic, see Masters of Fire

Masters of Water

Gilgamesh
Josh Newman
Marethyu
Sophie Newman
Tsagaglalal

For a list of all masters of Water magic, see Masters of Water

Masters of Time

Chronos
Marethyu

For a list of all masters of Time magic, see Masters of Time

The main Characters whom are users of the Elements are:

• Gilgamesh the King - Air, Earth, Fire, Water
• Josh Newman - Water, Fire, and Air (prior to obtaining Aether)
• Marethyu - Air, Earth, Fire, Time, Water
• Sophie Newman - Air, Earth, Fire, Water
• Tsagaglalal - Air, Earth, Fire, Water

Ritual Signs of the Golden Dawn

Ritual signs are positions assumed by the body, whether physical or astral. Their use is common in Thelemic ritual magick. The following sets of signs were assigned by Aleister Crowley to the various Grades of his order, the A.'.A.'.. The first sets (the Neophyte, elemental grade signs and L.V.X. signs) were derived from the grade signs of the Hermetic Order of the Golden Dawn. Such signs often have multiple uses and meanings, depending on the context.

Neophyte Signs

Common title: The Enterer. Horus.
A.'.A.'. grade: 0°=0°
Description: The Sign of the Enterer is performed by taking a step forward with the left foot, and then leaning the body forward while thrusting out with both hands, fingers outstretched, as if reaching for something.






Common title: Silence. Harpocrates.
A.'.A.'. grade: 0°=0°
Description: Standing upright, left hand at the side, place the tip of the index finger of the right hand just on the lower lip.

Elemental Grade Signs

Common title: Earth. The God Set fighting.

A.'.A.'. grade: 1°=10°
Description: Advance the right foot, and swing the right arm up and forward at a 45° angle, with the left arm back and down, also at a 45° angle.








Common title: Air. The God Shu supporting the sky.
A.'.A.'. grade: 2°=9°
Description: Arms raised, elbows bent 90°, forearms vertical, with wrists bent as though holding up the sky.







Common title: Water. The Goddess Auramoth.
A.'.A.'. grade: 3°=8°
Description: With thumbs and index fingers, place the hands together on the torso, forming a downward-pointing triangle.








Common title: Fire. The Goddess Thoum-aesh-neith.
A.'.A.'. grade: 4°=7°
Description: With thumbs and index fingers, place the hands together on the forehead, forming an upward-pointing triangle.








Common title: Spirit. The Rending and Closing of the Veil
A.'.A.'. grade: Dominus Liminis
Description: Properly speaking, this is two different signs, where the magician is either tearing open a split veil or closing it. The forearms should be roughly parallel to the floor.

The L.V.X. Signs

Common title: Osiris Slain. The Cross.
Letter of LVX: [+]
A.'.A.'. grade: 5°=6°
Description: At shoulder level, hold arms straight out at the sides to form a cross.







Common title: Isis Mourning. The Svastika.
Letter of LVX: L
A.'.A.'. grade: 5°=6°
Description: Right arm is bent at 90°, upper arm parallel with the ground, forearm pointing upwards, fingers extended. Left arm is the same, but with the forearm arm pointing downwards. Head faces to the left and down. Right foot rests on its ball, with the knee bent.







Common title: Typhon. The Trident.
Letter of LVX: V
A.'.A.'. grade: 5°=6°
Description: Raise arms above the head at an angle of 60° to each other, and throw the head back, as if looking upwards. Stand up on the balls of both feet.








Common title: Osiris Risen. The Pentagram. Attitude of Resurrection.
Letter of LVX: X
A.'.A.'. grade: 5°=6°
Description: Standing upright, cross the arms over the chest, right over left, so that the open hands rest on the shoulders.

The N.O.X. Signs

Common title: Puer. Khem. Horus and Mentu.
Letter of NOX: N
A.'.A.'. grade: 6°=5°
Description: Right arm forms an "L", with closed hand, thumb pointing towards the head. Closed left hand rests at the base of the torso, thumb pointing away from the body.






Common title: Vir. Pater. Amoun. Attitude of Pan or Bacchus.
Letter of NOX: O
A.'.A.'. grade: 7°=4°
Description: Place closed hands at the temples with thumbs facing outwards, resembling horns.







Common title: Puella. Venus Pudica. The Sign of Chastity.
A.'.A.'. grade: Babe of the Abyss
Description: Standing upright, place open right hand over the breast, and the open left hand over the groin.








Common title: Mulier. Isis in Welcome. Sign of Babalon. Attitude of Baphomet.
Letter of NOX: X
A.'.A.'. grade: Babe of the Abyss
Description: Arms form a 90° angle above head, elbows bent slightly, with hands open. Feet are a little over shoulder width apart, facing forward. Head looks upwards.




Common title: Isis Rejoicing. Mater Triumphans. Isis with Horus.
A.'.A.'. grade: 8°=3°
Description: Head looking downwards, the right hand pinches the left nipple, while the left hand cradles just below solar plexus, as if holding a baby.

Instructions on the Ritual of the Sphinx

Issued by the
Thelemic Order of the Golden Dawn

Do what thou wilt shall be the whole of the Law.

The Ritual of the Sphinx is a Magical Rite of Consecration. Consecration is the active dedication of a thing to a single purpose. The Ritual of the Sphinx is specifically designed to dedicate the Magician unto the Great Work of doing his/her True Will, to unite him/her with his/her Holy Guardian Angel, which Holy Angel is represented by the Sphinx. The Sphinx is a universal symbol of the Holy Guardian Angel; it can be applied by all to represent their True Self, to invoke in their consciousness the dynamic realization of their essential nature, to go forth and do their True Will and accomplish the Great Work.

The Ritual of the Sphinx is a Supreme Rite of Self-Initiation containing fundamental magical formulae by which the Magician can consecrate his/her elemental vehicles to the Supreme Operation of the Great Work. These elemental vehicles are the five senses, that is, sight, taste, smell, touch, and hearing; and these five senses are called in Magical Philosophy the five Elements of Fire, Water, Air, Earth, and Spirit. In this Magick Ritual the Magician activates the four lesser Elements of Fire, Water, Air and Earth, and then are these Elements concentrated and synthesized in the greater Element of Spirit, also called Aethyr.

The four lesser Elements correspond with the Four Powers of the Sphinx and with the Four Glories of the Law of Thelema. The Four Powers of the Sphinx are "to Know, to Dare, to Will, and to Keep Silent." The greater Element of Spirit corresponds with the fifth Power of the Sphinx called "to Go." To go is the true function of a god; it is the act of doing one’s True Will, like a star flaming forth on its own self-determined orbit, free to fulfill its cosmic destiny in the celestial scheme of the Infinite Universe. The five Elements and Powers of the Sphinx are linked with the five points of the Pentagram, which is the Sign of the Magician who has transcended the elements by the proper application of the Powers of the Sphinx and who is therefore able to direct the elements according to the essential scheme of his/her True Will, and who is thus united with his/her True Self.

The Pentagram and Sphinx both symbolize the Supreme Attainment in Magick, that is, the Great Work of attaining the Knowledge and Conversation of the Holy Guardian Angel, which lofty attainment is made possible by way of doing one’s True Will, for the True Will is the True Self in action. By observing the course of the True Will we can see into the core of our own natures, perceiving the sublime essence of our own Inner Angel. Action is the fundamental means by which to attain the knowledge of the True Self, for action is experience and experience is knowledge.

To attain the Knowledge and Conversation of the Holy Guardian Angel can only be achieved by action which is, in its most glorious sense, a true sacrament of love, a uniting of the self with the Universe; it is a mighty ritual and invocation of the Inner Self; it is a vehicle of expression for that True Self. To act is to see; to see is to know; and to know is to be. Action is one meaning of the word "Tantra." Tantra is divine knowledge in action; it is the act of the divine in manifestation. "Tantra" also connotes "ritual" and "method". Tantra is the method, ritual and act of the Divine in manifestation. The Ritual of the Sphinx is indeed a Tantric Rite. Its magical formulae are Tantric in various subtle ways, as well as being profoundly Thelemic. The Law of Thelema is the Law of Action! The Ritual of the Sphinx is a Magick Rite by which the True Self is realized by way of the True Will which is the True Self in Action.

In the Ritual of the Sphinx fire is used for sight, wine (or water if you are under twenty-one years of age) is used for taste, incense is used for smell, oil is used for touch, and the bell is used for hearing. In this way all of the elements are activated and balanced. By activating an element you initiate a subtle current that vitalizes its corresponding power of the Sphinx within you and thus you can experience its corresponding Glory. If you activate Fire you will vitalize and nourish the power to Dare and you will experience Light; if you activate Water you will vitalize and nourish the power to Keep Silent and you will experience Love; if you activate Air you will vitalize and nourish the power to Know and you will experience Liberty; if you activate Earth you will vitalize and nourish the power to Will and you will experience Life. These are all then harmonized in Spirit for the lofty attainment of the supreme power to Go.

The Ritual of the Sphinx is most applicable to the Zelator, but we should not limit it to his/her use alone; all may partake of its holy Magick; it can be used by the Neophyte, Zelator and Adepts as a daily Rite of Consecration. For within this Royal Ritual is contained certain magical formulae which are essential to the beginner as well as to the more advanced. It is a Ritual that can be employed in the magical scheme of the self-initiation of all, as a practical method of dedicating the soul, mind and body to the Great Work. Even the more advanced Adepts of Magick are in need of always invoking the highest by way of magical consecration; it is, in fact, an eternal operation of infinite importance, a perpetual sacrament and a constant means of uniting the mind of the Magician to the One Idea of his/her True Self and its True Will.

This royal ritual incorporates Thelemic principles in its application to assist the Magician in his/her essential progress to go forth and do his/her True Will and to unite with his/her True Self. Its first proclamation is the Law of Thelema and it ends with a further proclamation concerning the nature of that Law. It contains magical formulae that can directly inspire the Magician to do his/her True Will, to express the dynamic current of his/her own True Self. This is the obligation of the Zelator. S/he is bound by Oath to do his/her True Will, and this very act of limitation is his/her magical means to freedom, to be and to express his/her True Self. The force of limitation is Saturn; but this force is also the source of freedom when we are able to use limitation instead of being used by it.

To take an Oath is a binding of the Will to a self-determined course of action; it is a limiting of one’s concentration so that one may attain the object of one’s Magick Oath. Just as a writer must concentrate his/her mind on writing without intruding thoughts regarding other matters, so must the Magician bind him/herself to a single course of action, and the only sensible course of action for him/her to obligate him/herself to is the course of his/her True Will, to realize his/her True Self, since the Magician is a follower of the Path of the Universe, conforming with Her Laws on all planes; and the True Will of the Magician is the Universal Will, and the True Self of the Magician is the Universe itself. In the Ritual of the Sphinx the Magician takes an Oath to exercise the Four Powers of the Sphinx, that is, to Know, to Dare, to Will and to Keep Silent, so that s/he may attain the lofty power to Go, to do his/her True Will and to realize his/her True Self. All else contributes to this dynamic course of action, cultivating Light, Life, Love and Liberty. The Oath is the Word and the Will; it is our vehicle of creative power and our magick link to freedom.

As stated before, the Sphinx represents the Supreme Attainment in Magick, that is, the accomplishment of the Great Work. Now the Sphinx is a combination of Lion and Woman. The Lion is the Masculine Principle or the Sun; the Woman is the Feminine Principle or the Moon. To unite the Sun and Moon is the accomplishment of the Great Work, thus the Sigil of the Sphinx used in this Magick Ritual is the Sigil of the Sun and Moon Conjoined, and the Sign of the Sphinx used in this Magick Ritual is the Sign of the Sun and Moon Conjoined. This sacramental union of the Sun and Moon cannot take course without the essential activation and synthesis of the magical elements. By activating and synthesizing the magical elements of Nature, the Forces of the Sun and Moon are harmonized and nourished with love, cultivating their sublime union. Therefore in the Ritual of the Sphinx do we activate and synthesize the magical elements before we make the Sigil and Sign of the Sun and Moon Conjoined. We must first consecrate our vehicles of sense before we can attain the Union of the Sun and Moon. This same union is symbolized by the Hexagram, which is a symbol of fire and water united. But it is further a symbol of WoMan and God(dess) united, or of the microcosm and macrocosm. In this sense, the Moon is the human self or WoMan (microcosm) and the Sun is the Holy Guardian Angel or True Self (macrocosm). To unite the Sun and Moon is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. In this Royal Ritual of the Sphinx the Magician consecrates his/her vehicles of sense to that grand attainment of spiritual illumination. This magical operation is the same that we find used in Tantric Yoga, which also consecrates the five senses to the Deity of one’s worship. It is actually an operation that is used in various ways in various systems of spiritual illumination. It is an operation that is most essential to the Great Work; we cannot realize our True Self if our senses are bound to the material world; they must become the vehicles of the True Self, applied to the realization of that Inner Self and used in the act of doing one’s True Will. The senses must be dedicated to the Great Work if we are to attain its lofty splendors; and this dedication must not be partial, but whole.

The senses are the instruments which we must use in the operation of the Great Work; they are the creative vehicles of our personal expression in the world which need to be consecrated to the True Self by way of action which is ritual. The senses are not evil; on the contrary, the senses are most holy when dedicated to the grand performance of the Great Work. When WoMan conforms his/her elemental vehicles to the Divine Operation of Cosmic Evolution, s/he then reunites all his/her elements and attains a new species of consciousness that is above and beyond mere earthly existence. The senses are divine; they are the creative vehicles of the True Self, its means to experience and to know itself. All material forces are divine products of a spiritual power, and these material forces are all created for a spiritual necessity. We are here in our bodies for an essential work of spiritual significance; our bodies are fit vehicles for a task of supreme importance. Without our bodies and their senses we could not fulfill our True Will. Now, in this very moment, our body and our senses are made manifest for us to accomplish a great task of individual and collective significance. The body is the Chariot of the Mind and the link between the soul and the Universe. Therefore neglect not your body with its holy senses, for these are your instruments by which to do your True Will, to accomplish your Great Work.

There is much talk in Buddhism and Hinduism of the necessity to eliminate desire for the realization of Truth, for the salvation of the soul. Desire has been defined as the fruit of the senses and as the cause of all suffering and ignorance. Freedom from the desires has been a principal theme of many men and women seeking the religious life. They would cut themselves off from the world of the senses by desiring nothing in the hope of spiritual perfection. But these things are, in proper measure of understanding, purely null. We need not overcome the senses by avoiding them, by becoming begging monks or floating yogis. If we would simply take a little time to think, to use our little brains, it will become very apparent how silly this whole scheme is of becoming pure by avoiding the desires of the elemental senses.

Let no WoMan feel obligated to the unessential task of giving up his/her material way of life, with its multitude of desires, for the attainment of the Great Work. All that is needed is for you to cultivate control over your senses, to acknowledge that you are beyond them and that you have the power to regulate them. The senses are your instruments, perfect tools that you can use to accomplish the Great Work. Try not to be identified with the desires of your senses, but stand outside of them as an observer, a witness; then take control of them, refine them, and balance them, and so shall you consecrate your elemental vehicles, dedicating your physical self to your spiritual Self.

If a WoMan can witness something, it means that s/he is beyond that thing, for awareness is transcendence. We are always witnessing our senses in the form of desires, usually becoming identified with them. We take into account no measure of the Self that is beyond the senses and desires, but instead we become what our senses tell us. When this course of action takes place, then ignorance prevails and sorrow is due. But if we go within and acknowledge our True Self beyond our senses and desires, and become a witness rather than an animal, then do we transcend our senses and gain the power to control them, that is, direct them in the proper manner to the proper spiritual object.

When we stand above the senses we obtain control over the elements, so that they become forces in our command. This means that we can, according to the direction of our True Will, transmute them into veritable mediums of perfect expression on earth for the manifestation of our True Self. The Magick Pentagram represents the Lordship of the Self over the elemental senses. The top point of the Pentagram represents the True Self (Spirit), whereas the other four points represent its material vehicles. The True Self must stand above its material vehicles to direct them according to the dynamic current of its True Will. The Pentagram and Sphinx both represent this magical operation.

This can all be summed up in the Hindu concept of stepping out of an ever-turning wheel. The wheel is the senses with their innumerable desires, and only by stepping out of the wheel can we transcend and direct it. What is outside of the wheel is the True Self, represented by the Sphinx on top of the Wheel of Atu 10 of Tarot. The True Self is the source of that which is the producer of the elements, therefore is it necessary to be the True Self to stand above them and to direct them. Yet to step out of the wheel does not mean that we have to give up our senses with all their delicious desires. It is all a matter of what we are identifying with, our True Self or our desires. We are not our desires, but they are a part of our personality, which is the divine expression of our soul.

To be identified with our True Self, beyond the personality and its desires, is to transcend the wheel and realize who we really are. We then become non-attached to the senses and we achieve the sublime experience of the spiritual Self. When this is the case, we can then freely indulge in all the desires that we so will, according to our true natures. Our senses will then be perfect mediums of expression for the creative liberty of the soul and nothing can do us wrong. Think not evil of the senses, but rather your misuse of them; for they are your divine instruments by which you will accomplish the Great Work.

But know that in essence you are not your body and senses. This is a simple truth based upon the fact that you are witnessing their activities as an observer. Anything you are witnessing is just an object of perception cast upon the screen of your mind. All things that you perceive are thoughts of your mind, and you are just as much beyond your thoughts as you are beyond your body and senses. All thought is derived from sense perceptions, and indeed you stand above them all. They are your manifestations and not your True Self, which is, in essence, beyond all thought.

Think of your True Self as the head of your body which regulates the movements of your arms and legs. You control your body; it is your animal to train and transcend. Once you know this, and you are certain of its truth, you then purify your mind of its dross rubbish, and you are then able to consecrate your senses to the performance of the Great Work. In the Ritual of the Sphinx we use the senses to transcend the senses; we do not avoid them in our holy Magick. Your body, which is your greatest gift, is the Laboratory wherein to perform your Great Work. It is the Temple of your god; it is the home of your Universe. Therefore worship it and make it a fit vehicle for you to go forth and achieve the victory of your True Will!

The Magician should commit to memory the Ritual of the Sphinx prior to its performance. It is a simple process to do so, for it is a very short ritual; and it can be performed within a period of 30 minutes or less. Before performing the ritual, the Magician should duly banish by way of the Lesser Banishing Ritual of the Pentagram or by way of the Ritual of the Star Ruby (Liber XXV). The symbols of the senses, that is fire, wine (or water), incense, oil and the bell, should be positioned in their appropriate places on the Altar, that is, fire in the South, wine (or water) in the West, incense in the East, oil in the North, and the bell in the Center of it all. The Magician should be robed as s/he deems fit for this Holy Rite of Consecration, and s/he should have at his/her command a Magick Wand to draw the Sigil of the Sphinx at the appointed time. Drawing a symbol of Sol surmounting a Lunar Crescent makes the Sigil of the Sphinx. The Sign of the Sphinx is made by forming a Circle of Sol around the head with the arms, with hands crossed above the head forming a Crescent of Luna.

Love is the law, love under will.