V

HODOS CHAMELIONIS

CONCERNING THE TREE OF

LIFE

This is the Book of the Path of the Chameleon - the knowledge of the colours of

the forces which lie beyond the physical universe. Study thou well that saying of Hermes

‘that which is below is like that which is above,’ for if that which is below is conformed

according to the Law of the Concealed One Great is his Name - be thou well assured that

the closer thou adherest unto the Law of the Universe in thy working, by so much the

more is thy Magical working just and true.

Recall what was said unto thee in the Ritual of the Paths of the Portal of the Vault

of the Adepti. ‘Therefore, by the straight and narrow path of ס , let the Philosophus

advance like the arrow from the Bow of קשת. Now קשת the Bow is the Rainbow ofPromise stretched above the earth, whose name is formed from the letters of the Paths

leading from מלכות. If then it be by the Path of Samekh that the Philosophus shouldadvance to the knowledge of the Adept, turning aside neither unto the right hand nor unto

the left, whereon are the evil and threatening symbols of Death and the Devil, he must

have a perfect and absolute knowledge of the Bow, ere he can follow the Path of the

Arrow. But the Bow is of brilliant and perfect colour, whose analysis and synthesis yield

others of the same scale, and hence is this book entitled “The Book of the Path of the

Chameleon” - that Path, namely which ascendeth alone through the force of קשת, theBow.

And if thy knowledge and application of the outer knowledge, which thou hast

already learned, be faulty and incorrect how wilt thou be able to keep thyself from

turning aside unto thy hurt? Therefore, learn not knowledge by rate only as an

unreasoning child, but meditate, search out and compare, and to the end, see that thou

think but little of thyself for only he that humbleth himself shall be exalted. Magical

knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means,

thou mayest purify and equilibriate thy spiritual nature and honour the Vast and

Concealed One.

This is the explanation of the first diagram of the Paths - the Sephiroth being in

the feminine scale and the Paths in the masculine or King’s scale. It is the Key of the

Forces which lie in קשת the Bow. Treasure it in thy heart and mark it well, seeing thattherein is the key or nature. Meditate on it and reveal it not unto the profane, for many

and great are its mysteries.

There are four scales of colour which correspond to the Four Worlds. They are:

PART ONE

King

Scale Atziluth Wands י O

Queen

Scale Briah Cups ה N

Knight

Scale Yetzirah Swords ו M

Knave

Scale Assiah Pentacles ה L

The colours differ according to the World or aspect of the Great Name they

represent:

Thus Samekh in:

King Scale Deep Blue

Queen

Scale Yellow

Knight

Scale Green

Knave

Scale Grey Blue

:in תפארת

King Scale Rose

Queen Scale Gold

Knight

Scale Pink

Knave Scale Tawny Yellow

The TREE OF LIFE for the use of an Adeptus Minor is compounded of the first

two scales. The SEPHIROTH are in the feminine, passive, or Queen Scale. The PATHS

are in the masculine, active, or King Scale. It thus represents the forces of ATZILUTH in

the PATHS uniting the SEPHIROTH as reflected in the Briatic World, one of the

possible arrangements of the powers inherent in י ה of the GREAT NAME.

First are the Feminine colours of the Sephiroth, the Queen’s Scale. In כתר is the Divine White Brilliance, the scintillation and corruscation of the Divine Glory that Light

which lighteth the universe - that Light which surpasseth the glory of the 1 and beside which the light of mortals is but darkness, and concerning which it is not fitting that we

should speak more fully. And the Sphere of its Operation is called ראשית הגלגלים (Rashith ha-Gilgalim), the beginning of whirling (or whirls, or whorls), the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe.

And אהיה (Eheieh) is the Name of the Divine Essence in כתר. Its Archangel is the Prince of Countenances מטטרון or Metraton, He who bringeth others before the face of God. The Name of its Order of Angels is called חיות ה קדש (Chaioth ha-Qadesh), the Holy Living Creatures, which are also called the Order of Seraphim.

In חכמה is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there were a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heavens, wherein

it disposeth the forms of things. יה (Yah) is the Divine Ideal Wisdom, and its Archangel is רזיאל (Ratziel), the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is אופנים (Auphanim), the Wheels or the Whirling Forces which are also called the Order of Kerubim.

In בינה is a thick darkness which yet veileth the Divine Glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the Supernal Light. Thus is the Supernal Triad completed. And the Sphere of its Operation is Shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth

the sphere of action of the planet 7. יהוה אלהים is the perfection of Creation and the Life of the World to Come. Its Archangel is צפקיאל (Tzaphqiel), the Prince of the Spiritual Strife against Evil, and the Name of the Order of Angels is אראלם (Aralim), the Strong and Mighty Ones who are also called the Order of Thrones. The Angel יופיאל (Yophiel) is also referred unto בינה .

In חכמה is the Radix of blue and thence is there a blue colour pure and primitive, and glistening with a spiritual Light which is reflected unto חסד. And the Sphere of its Operation is called Tzedek or Justice and it fashioneth the images of material things,

bestowing peace and mercy; and it ruleth the sphere of the action of the planet 6. אל is the title of a God strong and mighty, ruling in Glory, Magnificence and Grace.

The Archangel of חסד is צדקיאל (Tzadkiel), the prince of Mercy and Beneficence, and the Name of the Order of Angels is חשמלים (Chashmalim) Brilliant Ones, who are also called the Order of Dominions or Dominations. The Sephirah חסד is also called גדולה (Gedulah) or Magnificence and Glory.

In בינה is the Radix of Red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto גבורה. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming Sword of an avenging God. It ruleth the Sphere of

Action of the Planet 5. אלהים גיבור is the Elohim, Mighty and Terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and

flame. Its Archangel is כםאל the Prince of Strength and Courage, and the Name of the Order of Angels is ש ר פ ים the Flaming Ones who are also called the Order of Powers.

The Sephirah חסד is also called גדולה or Magnificence and Glory, and the Sephirah גבורה is also called פחד (Pachad) Terror and Fear.

In כתר is the Radix of a Golden Glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto תפארת. Thus is the first reflected Triad completed. The Sphere of its operation is that of שמש (Shemesh), the Solar Light, and bestoweth Life, Light and Brilliancy in metallic matter, and it ruleth the sphere

of action of the 1. יהוה אלוה ו דעת is a God of Knowledge and Wisdom, ruling over the Light of the Universe; and its Archangel is רפאל (Raphael), the Prince of Brightness, Beauty and Life. The Name of the Order of Angels is מלכים or Malakim, that is Kings or Angelic Kings, who are also called the Order of Virtues, Angels and Rulers.

The Angels פניאל (Peniel) and פליאל (Pelial) are also referred unto this Sephirah. It especially rules the Mineral world.

The beams of חסד and of תפארת meet in נצח and thence in נצח arises a green, pure, brilliant, liquid, and gleaming like an emerald. The Sphere of its operations is that of Nogah or External Splendour, producing zeal, love, harmony, and it ruleth the Sphere of

Action of the Planet 4 and the nature of the Vegetable World.

is a God of Hosts and of Armies, of Triumph and of Victory, ruling the יהוה צבאות

Universe in Justice and Eternity. Its Archangel הניאל (Hanial) is the Prince of Love and

Harmony, and the Name of the Order of Angels is אלהים or gods who are also called the Order of Principalities. The Angel Cerviel is also referred unto this Sephirah.

The beams of גבורה and תפארת meet in הוד and thence arises in הוד a brilliant pure and flashing orange tawny. The Sphere of its Operation is that of Kokab, the stellar light, bestowing elegance, swiftness, scientific knowledge and art, and constancy of speech, and

it ruleth the sphere of the action of the planet 3. אלהים צבאות (Elohim Tzabaoth) is also a God of Hosts and of Armies, of Mercy and of Agreement, of Praise and Honour, ruling

the Universe in Wisdom and Harmony. Its Archangel is מיכאל (Michael), the Prince of Splendour and of Wisdom, and the Name of Order of Angels is בני אלהים (Beni Elohim), or Sons of the Gods, who are also called the Order of Archangels.

The beams of חסד and גבורה meet in יסוד and thence ariseth in יסוד a brilliant deep violet-purple or puce, and thus is the third Triad completed. The sphere of its operation is that of Levanah, the Lunar beam, bestowing change, increase and decrease upon created

things and it ruleth the Sphere of Action of the 2 and the nature of mankind. שדי (Shaddai) is a God who sheddeth benefits, Omnipotent and Satisfying, and אלחי (Al Chai) is the God of Life, the Living One. Its Archangel is גבריאל (Gabriel) the Prince of Change and Alteration. The name of the Order of Angels is כרובים (Kerubim) or Kerubic ones who are also called the Order of Angels.

From the rays of this Triad there appear three colours in מלכות together with a

fourth which is their synthesis. Thus from the orange tawny of הוד and the green nature of

.there goeth forth a certain greenish ‘citrine’ colour, yet pure and translucent withal ,נצח

From the orange tawny of הוד mingled with the puce of יסוד there goeth forth a certain red

russet brown, ‘russet’yet gleaming with a hidden O. From the green of נצח and the puceof יסוד there goeth forth a certain other darkening green ‘Olive’ yet rich and glowing

withal. The synthesis of all these is a blackness which bordereth upon the קליפות.

Thus are the colours of the Sephiroth completed in their feminine or Rainbow

scale.

Moreover, though the Tree of Life operates through all the Ten Sephiroth, yet it is

referred in a special manner to תפארת. Also, though the branches of the Tree ofKnowledge of Good and Evil stretch into the seven lower Sephiroth and downwards into

the Kingdom of Shells, yet it is referred especially unto מלכות. Similarly with נצח and הוד, the right and left columns of the Sephiroth are referred respectively thereto.

In מלכות, Adonai ha-Aretz (אדוני ה ארץ) is God, the Lord and King, ruling over the Kingdom and Empire which is the Visible Universe.

the Breaker of Foundations, is the Name of the (Cholem Yesodoth) עולם היסודות

Sphere of the Elements from which all things are formed, and its Archangels are three:

the ,מטטרון

Prince of Countenance reflected from כתר, and ס נד לפון, the Prince of Prayer (feminine), and נפש ה משיח (Nephesh ha-Messiach), the Soul of the Reconciler for the L. The Order of Angels is א ש הים or Flames of O, as it is written ‘Who maketh his Angels as Ashim Spirits and his Ministers as a flaming O,’ and these are also called the Order of blessed Souls, or of the Souls of the Just made Perfect.

The Three Archangels attributed to מלכות with reference to Christian symbolism in regardto Our Father, Our Lady, and Our Lord. The following tables consists of a classification

of the scales of colour in each of the Four Worlds. The first ten refer to the Sephiroth,

and the remaining twenty-two refer to the Paths.

O-י N-ה M-ו L- ה

King Scale Queen Scale Emperor

Knight Empress Knave

Atziluth Briah Yetzirah Assiah

Wands Cups Swords Pentacles

1. Brilliance White brilliance White brilliance White flecked gold

2. Soft blue Grey Bluish mother

of pearl

White flecked red, blue,

yellow

3. Crimson Black Dark brown Grey flecked red, blue,

yellow

4. Deep violet Blue Deep Purple Deep azure flecked yellow

5. Orange Scarlet-red Bright Scarlet Red flecked black

6. Clear pink rose Yellow (gold) Rich salmon Gold amber

7. Amber Emerald Bright yellow-

green Olive flecked gold

8. Violet-purple Orange Red russet Yellow-brown flecked white

9. Indigo Violet Very dark

purple Citrine flecked azure

10. Yellow Citrine, olive,

russet, black

4 colours

flecked gold Black rayed yellow

11. Bright-pale

yellow Sky-blue

Blue-emerald

green Emerald flecked gold

12. Yellow Purple Grey Indigo-rayed violet

13. Blue Silver Cold pale blue Silver rayed sky-blue

14. Emerald

green Sky Blue

Early spring

green

Bright rose or cerise rayed

pale yellow

15. Scarlet Red Brilliant flame Glowing red

16. Red orange Deep indigo Deep warm

olive Rich brown

17. Orange Pale mauve New yellow Reddish grey inclined to

mauve

18. Amber Maroon Rich bright

russet Dark greenish-brown

19. Greenish-

yellow Deep purple Grey Reddish-amber

20. Yellowish-

green Slate grey Green grey Plum colour

21. Violet Blue Rich purple Bright blue rayed yellow

22. Emerald-

green Blue Deep blue green Pale green

23. Deep blue Sea-green Deep olive

green

white flaked purple, mother -

pearl

24. Green-blue Dull brown Very dark

brown

Livid indigo brown-black-

beetle

25. Blue Yellow Green Dark vivid-blue

26. Indigo Black Blue black Cold-dark-grey near black

27. Scarlet Red Venetian red Bright red rayed azure or

emerald

28. Violet Sky blue Bluish mauve White tinged purple

29. Ultra violet

crimson

Buff flecked

silver-white

Light

translucent

pink-brown

Stone colour

30. Orange Gold yellow Rich amber Amber rayed red

31. Glowing

scarlet-orange Vermillion

Scarlet flecked

gold

vermilion flecked crimson

emerald

32. Indigo Black Blue black Black rayed blue

31. *Citrine, olive, russet, black

Amber Dark brown Black and yellow

32. *White,

merging grey Deep purple

7 prism colours

violet outer

white, red, yellow, blue,

black outer

* Note: these represent the fact that a dagesh in ש and ת produce a secondsound. דעת, a “false” Sephirah stationed in the abyss has lavender in the King scale, grey white in Queen, pure violet in Knight, and grey flecked gold in Knave.

CONCERNING THE RING AND THE DISC WITH THE WORKING OF THE TRIPOD

The especial magical implements of a Theoricus Adeptus Minor are the Ring and

the Disc. Of these, the Ring should be worn in all second Order meetings in the manner

of a Jewel, as a badge of rank, suspended by a ribbon either of citrine, olive, russet, or

black color, or of all four colours combined. Also this Ring may be used for the

purposeof decoration only, reserving another Ring for practical use.

The Ring, represented in the diagram below is shown as somewhat larger than is

convenient for practical work.

Letters of

in white on the colored segments

Names in black on white

THE RING

Ritual B. Beta β.

The Disc should be of fair size, somewhat larger than the diagram, but not too

large. It can be classified in three parts:

1. The White Center.

2. The Coloured Rays.

3. The Letters.

The White Center hath upon it in black the Letters of the name YHShVH

arranged as shewn, and also the Motto of the Theoricus Adept. The first is to keep the

working pure and to control astral action. The second is to identify the Theoricus with

the working.

The Rays should be of the colours of the letters to which they are attributed, as to

represent the White Light of the Center operating through the colours.

The Letters may be of one or of several Alphabets, and the numerical values and

Yetziratic attributions may be also added. In all cases care should be taken that the

proper coloured Ray leads from the White Center to the Letter to which that colour is

attributed.

The Ring should be made of convenient size, and may be made (like the Disc) of

any convenient material; thick pasteboard will do. It should not be too light, or the

elasticity of the thread employed may vitiate its action. In the diagram the Ring is

represented too large. It should be coloured appropriately, having the letters of EHEIEH

in White upon both sides. Within the inner circle upon one side should be written in

black upon the white ground the Motto of the Theoricus, and on the other side the title

“Pereclinus de Faustis.” The thread may be of linen, silk, or of cotton, and preferably

White, though for a particular purpose a special colour may be used, as for working a O invokation, Red thread may be used. (Hair is too springy and has a personal element. Iron

or steel wire for Martial purposes. Brass or Copper wire for Venusian purposes. N. 0. M.)

But usually white answers all purposes.

The part of the Ring to which the thread is fastened should be white, and is

considered as the top of the Ring. The left hand line of the “A” ray of the Disc is

considered as the top of the Disc, and not the כתר segment, because this working is morenaturally allied to the Paths than to the Sephiroth.

OF THE METHOD OF WORKING

Now when the Theoricus Adept shall desire to employ the Disc and Ring for the

purposes of Divination or of Consultation, let him - wearing the Insignia and having his

necessary magical implements at hand - invoke in the ordinary manner the particular

Spirit, Force or Elemental whom he wisheth to consult. (Note by N.0.M. “By means of a

Telesma if desired. Put names, seal and sigil of Force on one side, and the name of

THMAH on the other.”)

Let him place the Disc flat upon the table before him. The Top thereof, i.e., the

left hand line of the “A” ray being always opposite to him, then, leaning the elbow of the

arm of the hand, by which he holds the thread attached to the Ring, upon the table for the

sake of steadiness, let him so hold the Ring as to be suspended exactly above the White

Center of the Disc, directing his gaze to the same point.

The thread by which the Ring is suspended should be passed immediately across

the exact center of the ball of the first joint of the thumb, (and this is most important)

being there retained by the pressure thereon of the center of the ball of the firstjoint of

the finger selected to hold it with; (the first or the second finger will be found most

convenient). The Ring will soon commence to oscillate and to vibrate.

The mode of receiving a communication thereby is as follows. No notice is to be

taken of a short oscillation that does not pass completely beyond the circle of colored

rays on to the circle of letters. But if it goeth clearly on to the circle of letters, such letters

are to be taken in order, as spelling out a word or a sentence. When the Ring circleth, or

oscillateth to the right hand (or with the Sun’s course) it meaneth “Yes”; but if it circleth

to the left hand (against the course of the 1) it meaneth “No”: and if it continueth to

oscillate vaguely it meaneth “Doubtful”.

The point of suspension of the Ring must be carefully maintained exactly above

the center of the Disc. To avoid self-deception, and until facility of action be attained,

care should be taken that the hand should be kept as steady as possible; and every

communication should be carefully tested (as in Skrying) to avoid either automatic self-

deception or wilful deception, by either the Force invoked, or by a hostile Force

endeavoring to cut between, and thus to vitiate the operation.

Also, it should be clearly understood beforehand what language is being

employed, and if a numerical value be intended instead of the Letter thereto belonging.

And it is for the purpose of protecting against deception, and of identifying the Operator

with the operation, that the Divine Names and the Motto of the Theoricus are placed

upon the Disc and the Ring.

OF THE CONSECRATION OF THE DISC AND THE RING

A Golden Dawn Altar being prepared in the usual way, the Cross and Triangle

upon it arranged with the Cross within the Triangle as in the Grade of Zelator, the room

is purified and consecrated, etc. (Note by N.O.M. “O, M, N, three circles on altar, or the three elements. Open as in the 1-10 Grade; or in the full consecration formula as given in

the Rituals of the Rose-Cross, the Lotus Wand and Elemental Implements. Use both

Lesser Banishing Rituals of both the Pentagram and Hexagram. The four magical

implements might be put on the Altar. The Pentacle is placed in the middle as the

synthesis with Dagger, Cup and Wand around it.) Lay the Disc upon the Cross and

Triangle, the left hand line of the Segment corresponding with the Eastern Arm of the

Cross; lay the Ring upon the exact center of the Disc, its point of suspension (where the

thread is attached) corresponding with the left hand line of the “A” segment of the Disc.

Coil the thread around it in a spiral form in the direction of the course of the 1, laying upon the coloured parts of the Disc. Place the Lesser Magical Implements around it at

the usual angles or sides.

Stand at the West of the Altar, The Altar and places of the Pillars should be

arranged as for the 1-10 Grade of Zelator. Hold the Magical Sword in the left hand and

the Lotus Wand by the black part in the right hand, so that the pommel of the Sword and

the black part of the Wand shall be immediately above the left and right hand outer edges

of the Disc respectively. The point of the Sword and the Lotus end of the Wand shall

bejoined together perpendicularly above the centers of the Ring and the Disc. In this

position, rehearse any convenient Oration to the Divine Powers ruling the Paths and the

Sephiroth, asking that the Power of Truth may be conferred upon the Disc and the Ring.

Lay down the Lotus Wand on the right side of the Disc, and lay the Sword down

upon the left of the Disc and Ring. Give then the Sign of the Interposer, namely that of a

Zelator, and then invoke the Great Goddess THMAH to manifest the forces of Truth

therein by the virtue of:

and concluding with the Threefold Name of the Goddess:

When the ceremony is completed, and when the Disc and the Ring are not in use,

wrap them up in a clean covering of White Silk or White Linen, as in the cases of the

Rose-Cross and the Lotus Wand.

THE PHILOSOPHICAL EXPOSITION OF THE WORKING

OF THE RING AND THE DISC

Let the Theoricus Adeptus Minor recall that which was said in the lecture on the

Microcosm, under the headings of “How the Spiritual Consciousness can act around and

beyond the Sphere of Sensation,” and “Of Travelling in the Spirit Vision.”

In the working by the Ring and Disc then, the Operator buildeth up partly from

his own Nephesch and partly from the surrounding atmosphere a species of truncated

cone of astral light. The Disc is its base, while the truncated summit thereof is at the

point of suspension of the Ring where the thread thereof passeth between the thumb and

finger of the Operator. The action of the Will of the Operator in formulating his desire of

communication buildeth up the symbol of a receptacle of impressions. This will take the

form of another inverted cone rising from the point of suspension of the Ring. So that

upon the Disc as a base there will be built up in the astral light a form somewhat

resembling an hourglass of which the center will be the place of the finger and the thumb

of the Operator, holding the thread of suspension of the Ring. And from the impressions

received by the conical receptacle, the hand will translate into action in the lower cone

the expression of these ideas, in words and sentences spelled out by the movements of

the Ring over the letters of the Disc.

But were it an uninitiated person who attempted this form of Divination or of

consultation, he or she, being ignorant of the formulas involved, would almost to a

certainty open a conical receptacular funnel in the sphere of sensation (of him or her)

thus preparing a ready path unto obession. Therefore, it is not entirely the Force invoked

which actually spells out the words, but to a great extent it is the Operator himself who

translates his own impressions thereof. And for this reason it is that this form of

Divination is not taught unto the Zelator Adept, self-deception therein being so

extremely easy, and the hand being liable to translate that which the heart wisheth.

Therefore it is also that the language wherein the communication is received need

not necessarily be that in which the Force invoked would speak, supposing it to be

endowed with the human organs of speech, but the impression received by the Operator

is translated according to the understanding of the Operator. And all this is in accordance

with the degree of Force respectively exercised in the Upper or in the Lower Cone.

CONCERNING THE USE OF THE FORMATION OF A VACUUM

IN THE ATMOSPHERE TO AID SKRYING AND RECEIVING OF

IDEAS IN MAGICAL WORKING

The first and most important point is the formation of a cone, and from that a

vortex, the center of which is then first to be extended upwards and downwards, thus

forming the outline of a sphere enclosed by a Whorl, increasing at the circumference,

diminishing towards and terminating at the Poles:

From the Poles, two rays of communication converge to a focus on the Sphere of

Sensation. This Sphere thus artificially constructed enclosing a vacuum becometh

naturally a reflection of the Universe. Therefore, anything that the Operator may will to

see clearly is sympathetically reflected therein.

Therefore, let the Adept then command that which he is to see, to manifest

therein. But if it be an Elemental or Spirit of a material or of an evil nature, let him guard

carefully against being obsessed thereby seeing that the entering of it into that Sphere

may give it a certain hold upon his own Sphere of Sensation, and when he hath gained

his end, let him banish, command or license the Force summoned to depart, then reverse

the process of construction and withdaw the Whorl into his Sphere and carefully close

the latter at that point.

OF THE OPERATION KNOWN ANCIENTLY AS THE MAGICAL

CONSULTATION

BY MEANS OF THE TRIPOD (AND WITHIN RECENT YEARS

REVIVED

IN A MISTAKEN FORM AMONG THE UNINITIATED UNDER THE

TITLES

OF SPIRITUALISM AND TABLETURNING)

Now if the Theoricus Adeptus Minor shall wish to employ the Magical

Consultation with the Tripod or table with three feet, let him know that the model thereof

is the circular Altar of the Vault of Christian Rosenkreutz. One leg of the table should

coincide with the Eastern point of the top which later should be coloured in exact

representation of the Altar, and the legs should be black. (A table may have the regular

painted top, and others removable, painted for special purposes. N.O.M.) If desired, the

magical Operator, the better to isolate him or herself, may trace any convenient magical

circle of defence upon the floor (consonant with the force he desires to invoke) wherein

to sit while employing the working of the Tripod. (Note: A circle may consist of a tape

and on it at certain places, Telesma or pentacles may be placed. N.O. M.) The mode of

Operation is as here followeth.

The table should be placed with the same orientation as the Altar in the Vault;

one leg, which we will call the apex of the triangle formed by the legs, being placed at

the Eastern point as regards the design upon the top thereof. The Operator will usually, if

working alone, find it best to be seated either at the Western part of the table, or at the

point immediately opposite to that of the Force to be evoked. Let him then place his

hands on the top of the table towards each side thereof. After a certain time, the length of

which will depend upon varying conditions, the Tripod will begin to tilt up and down;

and in some cases even a species of explosive knocks may be heard, which ariseth from a

more sudden transmission of astral force from the cone of reception to the table. Now

remember that the movements of the table should be really the combined product of the

Operator and the communicating Force, always supposing that the Operator be not

obsessed by the Force invoked, nor voluntarily self-deceiving. And the philosophical

explanation is of a similar principle to that of the Disc and Ring: only that in this instance

self-deception is even yet more easy.

For the reception of communications by the Tripod some convenient

preconceived plan of correspondences between the tilts of the table and the letters of the

alphabet or simple words should be employed.

This form of magical operation is usually found to be more exhausting than the

employment of the Ring and Disc, seeing that a greater amount of astral Force has to be

employed in the operation. Not only one but several persons may take part in this

operation by the Tripod, but in such cases they should partition among them the points of

the table corresponding either to their natures, or to the Forces with which each intendeth

to ally himself. If there be three persons, let them take M, O and N, leaving L vacant. If five persons, the Spirit and the four elements, the Spirit being at the point of the East.

If six or seven persons the points of the hexagram and so on, according to the quarters

that they occupy, so as always to form some intentionally and not accidentally

equilibrated symbol. Now in the case of several persons taking part, each one will form

his own cone. The synthesis will form together another Great Cone enclosing the whole,

and so a large amount of force may be thus obtained. But also, careful watch should be

kept against both obsession and self-deception.

The greatest harmony should prevail among the Operators for the least discordant

feeling will produce some error or disruption. And remember that in working with the

Tripod the cone of reception will attract any passing Intelligence or Force. Thus, without

the greatest care, much deception could arise, and even against the intention of the

communicating Intelligence deception may result through confused mistranslations by

the Operator or Operators.

Results may be obtained from tables not circular in form, and having four or

more legs. But the Tripod is the best form. Also the Ring and the Disc may be used in

conjunction with the Tripod. In invocation, a flashing Tablet or Tablets of the nature of

the Force to be invoked may be placed upon the table. Also by using the table as a

physical basis of strength, and sitting thereat, even physical appearances and

manifestations may be produced. In such a case it may advantageous to have black

drapery fastened around the edge of the table (not covering the table top, for this would

hide the symbols. S.R.M.D.) and reaching to the ground, so as to form, as it were a

cylindrical receptacle of force extending from the top of the table to the floor. Such

drapery should be in three divisions. Or three slits may be cut, one by each leg from the

top of the table to the floor, so that the three are united only along the edge of the table

top.

In all such operations let the greatest care be taken to combat obsession, for in

case of this arriving, although occasionally striking physical results may ensue, yet there

will be danger therewith. And the result of such obsession will always be to make the

Operator personate and imitate the action of the Force evoked, even to the extent of

attempting to deceive both himself and those who may be with him.

But the Theoricus Adeptus Minor hath sufficient knowledge to know what to do,

and what to avoid herein, and when.

Now the Formula of this operation by the Tripod will be closely similar to that

contained in the Pyramid and Sphynx Formula of the Enochian Tablets. The truncated

cone will answer to the Pyramid, with a cone of reception above opening therefrom to

attract the Force which shall act through the top thereof. The surface of the table will

answer to the place of the Sphynx.

And thus thou wilt easily see how particular the Operator must always be in

discerning the Force which is acting through the vortex above.