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.
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]
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
"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
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]
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
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
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: 111 (three hours after sealing the Temple).
BOOMING KNOCK: 111 11111 111 (thirteen hours after
sealing the Temple)
Knocks: 111 11111 111 (seventy-two hours after sealing
Prepares feast and quietly admits guests for the
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 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
"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
"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
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 111 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
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 111 11111 111 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
111 11111 111 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
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
Knelling before the Altar, saying:
|"Above, the gemmèd azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The wingèd 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 veilèd 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 wingèd 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.
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
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
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
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