ZELATOR GRADE: DEFINING THE GRADE

     

The Zelator attains to the light (Passing through the Tuat) of the Midnight Sun (Yesod), revealing the silver illumination (Magick Sword), binding the passion (Asana & Pranayama), and generating a foundation of stability (Liber CCXX) �� thus securing the place bridging the lower with the higher . Through dominance is the rational subjugated (Resh), through expansion of perception is the wheel witnessed (Tzaddi), and through the invisible made visible (Tau) is the �rose and cross� implied and the path of splendor (Samekh) held, wherein the first reflection of unification is qualified.

Yesod (Sword)
First the Zelator rules the body, stoking the whirling furnace with the soul-breath. Then is a level of mental control established, and this is the forging of the Sword, being the symbolic consciousness. This is materialized with the Dagger, forged as the weapon of the light, greeting the dawning sun, whence the darkness is supplanted by the rays of the foundation. Last is the securing of stability as change whose realization emerges from the holy word (Liber CCXX) .

So we came at last in the next house of the Palace. It was a great dome of violet, and in the centre the moon shone. She was a full moon, and yet she looked like a woman quite, quite young. Yet her hair was silver, and finer than spiders' webs, and it rayed about her, like one can't say what; it was all too beautiful. In the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the floor, they changed the dark marble to the colour of blood, and it was like a green universe of flowers, and little children playing among them. So I said: "Shall we be married in this House?" and he said: "No, this is only the House where the business is carried on. All the Palace rests upon this House; but you are called Lola because you are the Key of Delights. [Quoted from Liber XCV]
Resh (Dominance)
The thrusting Dagger opens the way. The core shall be split open (Embracing of the joy of the light, which is an opening of the self, yet this is also a burning away of the weak pain and pleasures, replaced by the deep passions of the living.) when thought is replaced with the joining and the essence embraced through experience. The sacrifice shall be, in the end, the reward .
So we went (at the same time it was; you see in dreams people can only be in one place at a time; that's the best of being awake) through another passage, which was lighted by the Sun. Yet there were fairies dancing in a green ring, just as if it was night. And there were two children playing by the wall, and my Fairy Prince and I played as we went; and he said: "The difference is that we are going through. Most people play without a purpose; if you are traveling it is all right, and play makes the journey seem short." [Quoted from Liber XCV]

Tzaddi (Perception)
The soul-breath opens the way. Hold! A star in a system of stars finds the pull and push of the swinging arc, wherein the motion of creation is revealed.

Then there was another passage which was really too secret for anything; all I shall tell you is, there was the most beautiful Goddess that ever was, and she was washing herself in a river of dew. If you ask what she is doing, she says: "I'm making thunderbolts." It was only starlight, and yet one could see quite clearly, so don't think I'm making a mistake. [Quoted from Liber XCV]

Samekh (Rose & Cross)
The holy copulation holds open the way. Thus will the body be released with blood, burned in emotional fire, and then consumed as a cake. Through this sacrament will the way be made known.

Then there was another passage called the Arrow by Day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. She had a red lion and a white eagle, that she had always had ever since she was a little girl. She had found them in a nasty pit full of all kinds of nasty filth, and they were very savage; but by always treating them kindly they had grown up faithful and good. This should be a lesson to all of us never to be unkind to our pets. [Quoted from Liber XCV]
Tau (Invisible)
The joining of the pathways is a dreadful thing in the mastering of the terror of the nighttime pitch, yet this is the only means to confer the method of the daytime honey.

We came to a dreadful dark passage again, so narrow and low, that it was like a dirty old tunnel, and yet so vast and wide that everything in the whole world was contained in it. We saw all the strange dreams and awful shapes of fear, and really I don't know how we ever got through, except that the Prince called for some splendid strong creatures to guard us. There was an eagle that flew, and beat his wings, and tore and bit at everything that came near; and there was a lion that roared terribly, and his breath was a flame, and burnt up the things, so that there was a great cloud; and rain fell gently and purely, so that he really did the things good by fighting them. And there was a bull that tossed them on his horns, so that they changed into butterflies; and there was a man that kept telling everybody to be quiet and not make a noise. [Quoted from Liber XCV]

Change in Perception

The Probationer enters into the grade of Neophyte through the first ray of light shown in the darkness, being the accomplishment of the ritual Liber DCLXXI, and this may be commenced in two ways (The first method is one of a higher grade guiding the Neophyte through the ritual at the start of the grade, in which the original ritual is used. The second method is self-guiding, following the instructions provided, through the restructured ritual titled: Liber Pyramidos and is accomplished at an appropriate time during the grade. Either method takes seven days.). The Neophyte enters into the grade of Zelator through the change in perception that immerses him or her into the reflection of the divine, and this through ritual Liber CXX. This ritual may also be administered in two ways. The first is one of a higher grade, in the role of the Hierophant, guiding the four-day ritual. The second is an adaptation, for the purposes of self-initiation, also taking four-days, accomplishing the same result, with the complete instructions given herein.
            The ritual admitting the Neophyte into the grade of Zelator is the last ritual of admittance within the grades of the G.D. the remaining grades are attained by other means.
             It is essential that the Zelator have one confidant trustworthy with his or her life, and this person need not be an initiate of any kind, only reliable, and shall hereafter be referred to as the Attendant. The instructions for the Attendant are written on parchment and placed on the outside of the Temple entrance, reading as follows: 

Duties: to ensure no disturbance until the Aspirant exits the Temple, and this especially to include noise outside the Temple.

 Knocks: 1�1�1 (three hours after sealing the Temple).

 BOOMING KNOCK: 1�1�1  1�1�1�1�1  1�1�1 (thirteen hours after sealing the Temple)

 Knocks: 1�1�1  1�1�1�1�1  1�1�1 (seventy-two hours after sealing the Temple)

 Prepares feast and quietly admits guests for the celebration.

 Knocks: 11111�111111 (seventy-eight hours after sealing the Temple)  and waits for the Zelator to emerge, helping to dress him or her in their Robe at the threshold of the Temple.

              The Attendant hosts the celebratory feast and assists the Zelator until his or her strength returns. The feast is similar to the Feast of Life, none of the food is from the meat of any animal. Beverages are wines and wines that foam, being champagne and dry wine. All this set upon a large table with all invited guests seated, and the Attendant occupying the seat to the right of the Zelator.
              The female Zelator must also consider the timing of the ritual to her menstral cycle. If possible, the ritual should be scheduled within the first fourteen days after menstration. 

Ritual CXX, Passing through the Tuat
(restructured as a method of self-initiation)

The Temple is setup as follows: Altar in the northeast, over which is the Lamp, and upon which is placed the Sword, Chalice, Holy Oil, Tuat Ritual Book, Incense being Jasmine and Rose, pottery dish filled with sweet cakes, and a small flask of holy water. A large, unframed mirror rests at the back of the Altar that the Zelator may see his or her reflection therein. A coffin is placed in the middle of the Temple with the head closest to the West, upon which is placed the death-shroud. A lidded container is placed in the southeast (A pottery container with lid is required for all digestive material.). 

[Tuat Ritual Book: containing the opening verses of the ritual, a perfect reproduction of The Book of the Law, the closing verses of the ritual, and the pertinent instructions of the ritual. The book is hand-written on virgin parchment, stitched and bound with natural materials.]

[Sweet Cakes: being unlike �Cakes of Light� in their preparation, yet similar in their usage. Raw whole oats, sprinkled with sea salt, and mixed with unpasteurized honey. Spread half inch flat then baked until caramelized. Cooled then cut into small triangles and placed into the pottery dish.]

[Coffin: long enough to accommodate the complete height of the Zelator. Constructed from plain, unstained wood and fastened together exclusively with wood pegs and the lid secured by brass hinges. Rich colored material lain within. Six holes, not more than two inches in diameter, are drilled on the lid by the feet.]

[Death-Shroud: thin, white cotton wrap of a length sufficient to cover the Zelator from head to toe.] 

The Zelator, having thoroughly cleaned him or herself, disrobes and enters the Temple, which is sealed by the Attendant. Kneeling in front of the Altar, adding incense until billowing, then with head bowed speaking the opening verses with the appropriate actions:

�Thou art beautiful O Ra, each day; and thy mother Nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of Manu the mountain of the West; and the Holy ones thereof rejoice. The hearts of the Lords of the Tuat are glad when thou sendest forth thy light in Amentet; their two eyes are directed towards thee!"

The Zelator raises his or her head locking eyes with their reflection, saying:

"They press forward to see thee; their hearts rejoice when they see thee at the end! Thou hearkeneth unto the cries of them that are in the funeral Chest; thou dost away with their helplessness and drivest away the evils that are about them."

The Zelator raises his or her hands with palms up, saying:

"I am thy father that lifteth thee up!"

The Zelator rises to his or her feet with hands still uplifted, breathing the deepest breath, saying whilst exhaling:

"Thou givest breath to their nostrils, and they take hold of the bows of thy Bark in the horizon of Manu. Thou art beautiful every day, O Ra! May thy mother Nuit embrace��victorious!"

The Zelator again kneels at the Altar with head bowed, saying:

" I who am nothing deny all that I was; I who am nothing affirm all that I shall be. I swear that as Nuit is about me, as Hadit is within me, so am I Ra-Hoor-Khuit! And blessing and worship to the Beast, the prophet of the Lovely Star!"

The three chapters of The Book of the Law are read out loud, followed by silence, which is broken with the knock 1�1�1 upon the Temple door by the Attendant. The Zelator rises, extinguishing the Lamp, wrapping him or herself in the death-shroud, laying within the coffin, closing the lid and assuming the posture of Osiris.

The Zelator allows the mind to freely flow without direction, even if overtaken by sleep (the mind left to its own devices may instigate overwhelming terror, but this must not be allowed to break the posture of the Zelator), and stirs not until hearing the BOOMING KNOCK 1�1�1  1�1�1�1�1  1�1�1 upon the Temple door by the Attendant. Then slowly lifting the coffin lid, the Zelator exits the coffin as feeling returns to his or her flesh. Lighting the Lamp, then pacing the circle eleven times deosil, finishing in front of the Altar locking eyes with thy reflection, saying (The time required to rising from the coffin and eventually arrive at the Altar may be substantial.):

�I have taken possession of the Lord of Darkness; I have rescued the eye of the Sun. I have brought forth Thoth, and made even the scales of balance. Mine is the Ureret-Crown; Maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis lazuli: I am he that sheddeth light in the darkness: The darkness is made light and bright by me. I have given light in the darkness. I have overthrown the devourers. I have sung praises to them that dwell in the darkness. I have raised up those that wept, that had hidden their faces and sunk down for sorrow; and they did look upon me. Hail, for I am He whose voice is silence. I have opened the way; I have made light the darkness; I am come, having made an end of the darkness, which hath become light indeed."

The Zelator pours a cup of holy water into the Chalice and drinks, followed by the consuming of a sweet cake. The Zelator awakens the whirling fire, stimulating the base (sexual organ), which in turn riseth within the column, and this lasting as long as it can be held before the release into oblivion (orgasm).

(pauses until regenerated)

The Zelator, having chosen a chapter of The Book of the Law to memorize, reads the chapter, rests, consumes sweet cakes and sips of holy water and continues thus (This long interval may include periods of sleep, and this always within the coffin. Upon each waking, the eleven revolutions and the accompanying proclamation are performed. Every other waking moment is spent orally reading and consuming cakes and water.) until the knock 1�1�1  1�1�1�1�1  1�1�1 upon the Temple door by the Attendant, at which the Zelator closes the ritual: 

"Get thee back, depart, get thee back from me, O Apep! Depart from the divine place of Ra's birth, wherein is the House of thy Terror! I am Ra, terrible and triumphant. Ra setteth, Ra setteth; Ra is strong at his setting.

Apep hath fallen; Apep the enemy of Ra is overcome.� 

Taking up the Sword and pacing the circle widdershins:

"Get thee back, Hai, thou impure one, abomination of Asar! Tahuti hath cut off thine head and I have slain thee and hurled thee utterly asunder. Get thee back from the Neshuet boat, as with a fair wind Ra saileth over his heaven.�

Pacing the circle widdershins:

"O thou Scepter of joy! Let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul!"

Laying the Sword within the Coffin then continuing to circle widdershins until at last stopping in front of the Altar, touching each body part in turn saying:

"My hair is the hair of Nu!

My face is the face of the Disk!

My eyes are the eyes of Hathor!

My ears are the ears of Apu-t!

My nose is the nose of Kheuti Khas!

My lips are the lips of Anpu!

My teeth are the teeth of Serget!

My neck is the neck of Asi!

My shoulders are the shoulders of Ba-neb-Tahtu!

My arms are the arms of Neith!

My spine is the spine of Sati!

(male Zelator)     My phallus is the phallus of Asar!

(female Zelator)  My kteis is the kteis of Asi!

My Sinews are the sinews of the Lords of Keraba!

My chest is the chest of the mighty and terrible one!

My belly and back are the belly and back of Sekhet.

My buttocks are the buttocks of the Eye of Hoor.

My hips and legs are the hips and legs of Nuit!

My feet are the feet of Ptah!

My bones are the bones of the living Gods!

There is no member of my body that is not the member of some God!�

Knelling before the Altar, saying:

 

�Above, the gemm�d azure is

     The naked splendour of Nuit;

She bends in ecstasy to kiss

     The secret ardours of Hadit.

The wing�d globe, the starry blue,

     Are mine, O Ankh-af-na-khonsu!

 

I am the Lord of Thebes, and I

     The inspired forth-speaker of Mentu;

For me unveils the veil�d sky,

     The self-slain Ankh-af-na-khonsu

Whose words are truth. I invoke, I greet

     Thy presence, O Ra-Hoor-Khuit!

 

Unity uttermost showed!

     I adore the might of Thy breath,

Supreme and terrible God,

     Who makest the gods and death

To tremble before Thee: �

     I, I adore thee!

 

Appear on the throne of Ra!

     Open the ways of the Khu!

Lighten the ways of the Ka!

     The ways of the Khabs run through

To stir me or still me!

     Aum! let it fill me!

 

The light is mine; its rays consume

     Me: I have made a secret door

Into the House of Ra and Tum,

     Of Khephra and of Ahathoor.

I am thy Theban, O Mentu,

     The prophet Ankh-af-na-khonsu!

 

By Bes-na-Maut my breast I beat;

     By Wise Ta-Nech I weave my spell.

Show thy star-splendour, O Nuit!

     Bid me within thine House to dwell,

O wing�d snake of light, Hadit!

     Abide with me, Ra-Hoor-Khuit!�

The Zelator continues reading the chosen chapter of The Book of the Law to memorize until the knock 11111�111111 upon the Temple door by the Attendant, at which he or she rises and exits the Temple. One day and night of feasting follows.

The purpose of the ritual is the immediate changing of the state of the Zelator, at the beginning of his or her grade, thereby allowing the complete immersion into the tasks of the grade. The state of the Zelator is of an inner whirling fire, which builds throughout the grade, reflecting itself in every aspect of daily life, and reaching a crescendo at the end of the grade, and this is only resolved by the passing or failure of the grade test.

Purgatory

Again the same three questions should be answered: Who am I? What do I want? Where am I going? Any significant elevation of the answers from previous grades requires something more. Therefore let the Zelator, using Liber CCXX as the foundation of their grade, consider these three questions in relation to the foundation, as follows:

Who am I? (Chapter One)

What do I want? (Chapter Two)

Where am I going? (Chapter Three)

The three chapters answer the three questions as if they had been asked by the Universe itself, it follows that the Zelator may be inspired to a new perspective by using comparative examination between the above and below.

*   *   *    

The Zelator, stimulating and radiating the whirling fire, places a foot into the sphere of Yesod. Now the path of the middle pillar should be coming clear in its entwined structure. Malkuth as the combination of the elements of the Earth leading to the sphere of Yesod, the house of the next closest body, the Moon, which is only visible by the light reflected from the sphere of Tiphereth, the house of the Sun.

This association perfectly reflects the nature of the grades, and this is more visible in the grade of Zelator than any other. The Moon casts the reflection of the Sunlight, just as the Zelator sees only the reflection of Tiphereth. The moon produces no light and so is a place of darkness, just as the Zelator is the reflection of the Adeptus, but in darkness. The Moon has a mighty pull upon the little-world, just as the Sun has a mighty effect. So to does the Zelator, with whirling fire within, have another place to ascend before his or her pull becomes a mighty radiating effect.

The ignited flame within the Zelator must be billowed and refined until the solar-sun within is balanced with the lunar-influence that must be first understood (the tasks of the grade), then triumphantly harmonized (the trial of the Zelator). Although these things become clear only after passage into the next grade, the intellectual comprehension as to the purposes of the tasks is easily reasoned.

Who stands in Yesod bridges, though not altogether, between the lower order and the higher. This confuses many to believe they have prematurely reached the goal, when in fact, the Zelator is still the reflection in the mirror, not that which casts the reflection.

Let the Zelator remember well that it is a grade of zeal tempered by the limbo of places, which reaches left and right while ever striving to the higher places. The tasks must be completed, and yet the Zelator must not loose him or herself to the delusion of the reflective nature of the grade. For this will cause a hopelessness of �nothing to matter� coupled with �the fear of every shadow�. If the Zelator follows the processes herein given, then will the ordeals be accomplished. Else confusion and self-delusion will knock the unwary from the Tree. The result of this is a curse unmanageable within the same lifetime.

The grade admittance ritual instills courage and determination, but more than this, the Zelator conquers the fear of death. However, in the darkest hours, let thy mantra be:

Death is not a way out!

No escape is possible by any means other than that of attainment or affirmed failure. Let the next sphere be a place to consider other options.

      


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