G.R.S. Mead - A Mithriac Ritual (Echoes From the Gnosis Vol. VI)

8/14/2019 G.R.S. Mead - A Mithriac Ritual (Echoes From the Gnosis Vol. VI)

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MITHRIAC

RITUAL

ECHOES"FROMTHE

3MOSIS

BYG.R.S.MEADVOLVI,

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A.. . .

MITHRIAC

RITUAL.


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ECHOESFROMTHEGNOSIS

BYG. R. S.

MEADVOL. VI.

AMITHRIACRITUAL

THETHEOSOPHICALPUBLISHINGSOCIETY

LONDONANDBENARES1907


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ECHOES FROM THEGNOSIS.Under this general title is now being published

a series of small volumes, drawn from, or based

upon, the mystic, theosophic and gnostic writingsof the ancients, so as to make more easily audible

for the ever-widening circle of those who love such

things, some echoes of the mystic experiences and

initiatory lore of their spiritual ancestry. There

are many who love the life of the spirit, and who

long for the light of gnostic illumination, but who

are not sufficiently equipped to study the writingsof the ancients at first

hand,or to follow un

aided the labours of scholars. These little volumes

are therefore intended to serve as introduction

to the study of the more difficult literature of the

subject ; and it is hoped that at the same time

they may become for some, who have, as yet, noteven heard of the Gnosis, stepping-stones to

higher things.G. R. vS. M.


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A MITHRIAC RITUAL*

CONTENTSPAGE

PREAMBLE 9THE RITUAL X 8

COMMENTS . . 34

Text : Dieterich (A.), Eine Mithrashturgie (Leipzig,

1903).


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ECHOES FROM THEGNOSIS

Voi,. I. THE GNOSIS OF THE MIND.VOL. II. THE HYMNS OF HERMES.Voi,. III. THE VISION OF ARID^US.VOL. IV. THE HYMN OF JESUS.VOL. V. THE MYSTERIES OF MITHRA.Voi,. VI. A MITHRIAC RITUAL.

SOME PROPOSED SUBJECTSFOR

FORTHCOMING VOLUMES

THE GNOSTIC CRUCIFIXION.THE CHALDEAN ORACLES.THE HYMNOF THE PRODIGAL.SOME ORPHIC FRAGMENTS.


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mystica), of their theurgic language Awhich were known in Egypt as

"

words RITUALof power."

The subject is naturally one of the mostobscure that is known to scholarship, andso far no one has thrown any real lighton it. That, however, there was oncein Egypt and Chaldaea a science of this"

nature language," or"

tongue of the

gods," which subsequently passed intothe superstition of a purely mechanicaltradition, is highly probable ; and onemeans towards a recovery of the understanding of its nature is a study ofthe still living tradition of mantra-vidyd,

or the science of mantrdh, or mysticutterances and invocations, in India of

to-day.When these evidently later insertions

are removed, there still remains a certainnumber of nomina arcana and mysticczvoces which cannot be removed withoutdoing violence to the text. It, therefore,follows that these stand as part of theRitual. Did they, however, form part

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A of the original Ritual ? The originalRITUAL

ACRitual must have contained, one would

have imagined, Persian names. But thedistinguished scholar Bartholomae, whomDieterich has called in to his assistance,declares that nothing Persian can be

made out of them without violent changesof the letters. But why, it might be

asked, should not the original PersianRitual have contained nomina arcanataken over from Chaldsea ? Howeverthis may be, our Greek Ritual evidentlycontained certain names and words

"

of

power," before it reached the hands ofthe

Egyptian magicalschool who in

serted the majority of the mantric

formulae in our present text.

The latter are, of course, entirelyeliminated from the translation, whilethe former are marked by obeli.

On the whole the most likely supposition is that we have before us (whenthe latter insertions are removed) aRitual translated or paraphrased into

Greek, and adapted for use in Egypt,12


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and that, too, for picked members ofj i

. . .-,

-.-^ -o j. ithe most esoteric circles. For our Ritual RITUAL.is not for the initiation of a neophyte of

the lower grades, but for a candidate

who is to self-initiate himself in the

solitary mystery of apotheosis, wherebyhe became a true

"

Father"

of the inmost

rites, one possessing face to face know

ledge and gnosis.Dieterich thinks that this Greek ritual

was first made in Egypt about 100-150A.D., and was used in the Mysteries until200 A.D. It was then that it got intothe hands of the magical school, andwas included, together with many other

pieces, some of them similarly treated,in a collection which was copied on the

papyrus which we now possess, about300 A.D.

It is exceedingly probable, therefore,that we have in this Ritual of initiationcertain

theurgic practicesof

Egyptiantradition combined with the traditionalMithriac invocations done into Greek.

As to the chanting of the vowels, it is

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ATHRTAP * mterest to learn from Demetrius, On

RITUAL Interpretation, c. 71 (p. 20 Raderm.), that :"

InEgypt

thepriests hymn

the Gods

by means of the seven vowels, chantingthem in order ; instead of the pipe andlute the musical chanting of these letters

is heard. So that if you were to take

away this accompaniment you would

simply remove the whole melody and

music of the utterance (logos)."The statement of Nicomachus of Gerasa,

the"

musician" and mystic (second

century A.D.), is still clearer ; for he not

only tells us about the vowels and con

sonants, but also of certain other"

un-

articulated"

sounds which were usedby the theurgists, and which are directedto be used in the rubrics of our Ritual.

In speaking of the vowels or"

soundingletters

"

each of the seven spheres beingsaid to give forth a different vowel or

nature-tone Nicomachus (c. 6) informsus that these root-sounds in nature are

combined with certain material elements,as they are in spoken speech with the

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consonants ; but"

just as the soul with

the body, and music with the lyre- RITUAL.strings, the one produces living creatures

and the other musical modes and tunes,so do those root-sounds give birth tocertain energic and initiatory powersof divine operations. It is because of

this that whenever theurgists are awestruck in any such operation, they makeinvocation symbolically by means of

hissings and poppings and un-articulated and discordant sounds."

The exact translation of the Greek terms,crf/oty/xo? and TroTTTrucr/xo?, is somewhatof a difficulty. The first denotes a shrill

piping sound or hissing, the Latin stridor.

It is used of such different sounds as therattling of ropes, the trumpeting of

elephants and a singing in the ears.The second is used of a clicking or cluck

ing with the lips and tongue, and of the

whistling, cheeping, chirruping, warblingor

trillingof birds. It is used of the

smack of a loud kiss and also of the cry"

hush." Both Aristophanes and Pliny

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MITHRIACITUAL. against, or rather a reverent greeting of,

lightning ; and the latter adds that thiswas a universal custom.

The English"

pop"

perhaps representsthe idea of the Greek most nearly. Inthe Ritual, however, I have rendered itby

"

puff"

as it is connected with breath.It is evident that we have here to do

with certain nature-sounds, which havedisappeared from articulate speech, except in some primitive languages suchas the

"clicking" of the Zulus. It

pertains to the art of onomatopoiia or

onomatopoiesis, or the forming of words

expressiveof natural sounds.

The root-idea seems to be that in mystic operationsdesigned to bring man in touch with thehidden powers of nature, the language ofnature must be employed.

As we have said, the Ritual before usis not of the nature of a church or templeservice ; on the contrary, it containsdirections for a solitary sacrament, inwhich the whole effort of the celebrant

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is to stir into activity, and bring into d ITHRIACconscious operation, his own hidden nature RITUAL.or the root-substance of his being. It

is ayoga-rite (unio mystica),

or act for

union, in which the physical breath, theetheric currents, and the psychic aurae,or life-breaths, or pranks, work togetherwith the inbreathing_of the Great Breath,or Holy Spirit, or Atmic Energy.

It should therefore prove of very greatinterest to many who have of late heardmuch concerning yoga, both in its highercontemplative modes, and also in itsmodes of deep and psychic breathing(hatha-yoga) ; for it may be news tomany that in the ancient West, especiallyin Egypt, there was a high art of thisselfsame yoga which has been developedso elaborately in India.

We will now give a translation of theRitual and then proceed to comment onit. The prayers and utterances are

printed in italics, and the rubrics orinstructions in Roman type.


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THE RITUAL.

I.

[THE FATHER S PRAYER.]

Providence, Fortune, bestow on me

TUALAC Thy Grace imparting these the Mysteries

a Father only may hand on, and that, too,to a Son alone his Immortality [a Son]initiate, worthy of this our Craft, with

which Sun Mithras, the Great God, commanded me to be endowed by His Arch

angel ; so that I, Eagle [as I am, by mineown self] alone, may soar to Heaven, and

contemplate all things.

II.

THE INVOCATORYUTTERANCE (LOGOS).

i. Primal Origin of my origination;Thou Primal Substance of my substance ;

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First Breath of breath, the breath that is ^ ITHRIACin me ; First Fire, God-given for the RITUAL.Blending of the Mendings in me, [First

Fire] of firein me ; First Water

of [my]water, the water in me ; Primal Earth-essence of the earthy essence in me ; Thou

Perfect Body of me N. N., son of N. N.

(fern.) fashioned by Honoured Arm andIncorruptible Right Hand, in World that s

lightless, yet radiant with Light, [in World]that s soulless, yet filled full of Soul !

2. //, verily, it may seem good to you,translate me, now held by my lower nature,unto the Generation that is free fromDeath ; in order that, beyond the insistent

Need that presses on me, I may haveVision of the Deathless Source, by virtue

of the Deathless Spirit, by virtue of the

Deathless Water, by virtue of the [Deathless]

Solid, and [by virtue of] the [Deathless]Air ; in order that I may become re-bornin Mind ; in order that I may become

initiate, and that the Holy Breath maybreathe in me ; in order that I may admirethe Holy Fire ; that I may see the Deep


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5. Stay still, nature doomed to perish, ATTHPTAr[nature] of men subject to Death! And RITUALstraightway let me pass beyond the Need

implacable that presses on me ; for that Iam His Son ; I breathe ; I am !

III.

[THE FIRST INSTRUCTION.]

1. Take from the [Sun-]rays breath,inhaling thrice [as deeply] as thou canst ;and thou shalt see thyself being raised

aloft, and soaring towards the Height,so that thou seem st to be in midstof Air.

2. Thou shalt hear naught, nor mannor beast ; nor shalt thou see aught ofthe sights upon the earth, in that samehour ; but all things thou shalt see willbe immortal.

3. For thou shalt see, in that same

day and hour, the Disposition of theGods the Ruling Gods ascending heavenwards, the other ones descending.

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MTTWPTAP And through his Disk the God s,RITUAL mY Father s there shall be seen the

Way-of-goingof the Gods accessible

to sight.

4. And in like fashion also [shall beseen] the Pipe, as it is called, whencecomes the Wind in service [for the day].

For thou shalt see as though it were a

Pipe depending from His Disk ; andtoward the regions Westward, as thoughit were an infinite East Wind. But ifthe other Wind, toward the regions ofthe East, should be in service, in the likefashion shalt thou see, toward the regionsof that [side,] the converse of the sight.

5. And thou shalt see the Gods gazingintently on thee and bearing downupon thee.

Then straightway lay thy dexter fingeron thy lips and say :

IV.

[THE FIRST UTTERANCE.]

Silence ! Silence ! Silence !

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The Symbol of the Living God beyond MITHRIACRITUAL.

Protect me, Silence ! f !

Next " hiss " forth long : S / S !

Then " puff"

saying : / /

And thereon shalt thou see the Godsgazing benignly on thee, and no longerbearing down upon thee, but proceedingon the proper order of their doings.

V.

[THE SECOND INSTRUCTION,]

When, then, thou see st the UpperCosmos clean and clear, with no one ofthe Gods

(or Angels) bearing down onthee, expect to hear a mighty thunderclap so as to startle thee.

Then say again :

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VII.

THE THIRD

UTTERANCE (LOGOS).1. Hear me, give ear to me N. N., A

son of N. N. (fern.) Lord, who w^Thy Breath hast closed the Fiery Bars ofHeaven ; Twin-bodied ; Ruler of theFire ; Creator of the Light ; Holder

of the Keys ; Inbreather of the Fire ;Fire-hearted One, whose Breath givesLight ; Thou who dost joy in Fire ; Beauteous of Light ; Lord of Light, whose

Body is of Fire ; Light-giver [and] Fire-sower ; Fire-loosener, whose Life is in

the Light ; Fire-whirler, who settfst theLight in motion ; Thou Thunder -rouser ;

Thou Light-glory, Light-increaser ;Controller of the Light Empyrean ;Thou Star-tamer /

2. Oh ! Open unto me ! For on account

of this,the bitter

and implacable Necessitythat presses on me, I do invoke ThyDeathless Names, innate with Life, most

worshipful, that have not yet descended

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A unto mortal nature, nor have been madeA/TTTT-TRT AfRITUAL. articulate by human tongue, or cry or

tone of man :Fed oeeo ibb oe eed eed oeeo

ibb oeee dee doe ie ed od oe ieb

oe doe iedoe ieed ee id oe ioe

ded eoe oed die bleed oi Hi eoedue ed oee edeia aeaeea eeee eee

eee ieb eed oeeeoe eeo eud oe eid

ed de de de ee ooouide !

3. Utter all these with Fire and Spiritonce unto the end ; and then beginagain a second time, until thou hast

completed [all] the Seven Immortal Gods

of Cosmos.When thou hast uttered them, thunders

and crashings shalt thou hear in the

Surround, and feel thyself a-shake with

every crash.Then once more utter Silence ! [and]

the utterance [following it].4. Thereon open thy eyes ; and thou

shalt see the Doors thrown open, and theCosmos of the Gods that is within the

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Doors ; so that for joy and rapture of ^ ITHRIACthe sight thy Spirit runs to meet it, and RITUAL.soars

up.Therefore, hold thyself steady, and,

gazing steadily into thyself, draw breathfrom the Divine.

When, then, thy Soul shall be restored, say :

VIII.

[THE FOURTH UTTERANCE*]

1 . Draw nigh, Lord !

Upon this utterance His Rays shallbe turned on thee, and thou shalt be inmidst of them.

2. When, then, thou hast done this,thou shalt behold a God, in flower of

age, of fairest beauty, [and] with Locks

of Flame, in a white Tunic and a scarletMantle, wearing a Crown of Fire.

Straightway salute Him with the Salutation of the Fire :

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IX.

[THE FIFTH UTTERANCE.]A !. Hail Lord ! Thou of mightyRITUAL Power; King of mighty Sway ; Greatest

of Gods ; Sun ; Thou Lord of Heavenand Earth ; God of Gods ! Strong is

Thy Breath ; strong is Thy Might !

Lord, if it seem good to Thee, makeThou announcement of me unto God

Most-high, who hath begotten and created

Thee !

2. For that a man I, N.N., son ofN.N.

(fern.),born

ofthe mortal womb

of N.N. (fern.), and of spermatic ichor,

yea, of this [ichor ], which at Thy Hands

to-day hath undergone the transmutation

of re-birth , one, from so many tens ofthousands, transformed to immortality in

this same hour, by God s good-pleasure,of God transcendent Good , [a man, I

say,] presumes to worship Thee, and

supplicates with whatsoever power a mortal

hath.

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3- Upon this utterance He shall come Ato the Pole, and thou shalt see Him RITUALmoving round as on a path.

Then gaze intently, and send forth a

prolonged"

bellowing," like to a horn-

note, expelling the whole breath, with

pressure on the ribs, and kiss the amulets,and say first to that upon the right :

X.

[THE SIXTH UTTERANCE.]

Protect me ! f !

When thou hast uttered this, thoushalt behold the Doors thrown open,and, issuing from the Depth, Seven

Virgins, in byssus-robes, with serpent-faces, and golden sceptres in their hands.

These are they who are the so-calledHeaven s Fortunes (Tychai).When thou dost see these things, make

salutation thus :

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XL[THE SEVENTH UTTERANCE.]

MITHRIAC If Hail Heaven s Seven Fortunes,RITUAL. Virgins august and good, ye sacred ones

who live and eat with f ! Ye holiestProtectors of the Four Supports !

Hail thou, the First, f !

Hail thou, the Second, f !

Hail thou, the Third, f !

Hail thou, the Fourth, f !

Hail thou, the Fifth, f/Hail thou, the Sixth, f!Hail thou, the Seventh, 4 !

2. There come forth others, tooSeven Gods, with faces of black bulls, inlinen loin-cloths, with seven golden filletson their heads. These are the so-called

Heaven s Pole-lords.And in like fashion unto each of

them thou must make salutation withhis special name.

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ATuoTAr 2t ^ ow wnen tne Y [ an< ] are present in

RITUAL their order > here and there > aze in the

Air intently, and thou shalt see lightnings down-flashing, and lights a-quiver,and the earth a-shake ; and [then] aGod descending, [a God] transcendingvast, of radiant Presence, with goldenLocks, in flower of age, [clad] in a Robeof

brightness,with Crown of

gold [uponHis Head], and Garments [on His Legs],holding in His Right Hand the goldenShoulder of the Calf.

This latter is the Bear that movesthe Heaven[-dome], and changes its direc

tion,now

upnow

down, accordingto

the hour.

Then shalt thou see lightnings leapfrom His Eyes and from His Bodystars.

3. Straightway send forth a"

bellow

ing"

prolonged, with belly-pressure, tostart thy senses going all together prolonged unto the very end, kissing againthe amulets and saying :

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XIII.

[THE NINTH UTTERANCE,]

f, [0 Lord] of me N. N. abide with Ame, within my Soul ! Oh ! learn me not ! RFor f bids thee [remain].

And gaze intently on the God, with"

bellowing"

prolonged, and thus salute

Him :

XIV.

[THE TENTH UTTERANCE.]Hail Lord, Thou Master of the Water !

Hail, Founder of the Earth ! Hail, Princeof Breath !

Lord, being born again, I pass awayin being made Great, and, having beenmade Great, I die.

Being born from out the state of birth-and-death that giveth birth to [mortal}lives, I now, set free, pass to the statetranscending birth, as Thou hast stab-lished it, according as Thou hast ordainedand made the Mystery.

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COMMENTS.First we have the Prayer of the Father,-

i T- s^i

RITUAL. who invites the Presence or Glory(Hvareno as it is called in ancient Persian)of /MS Father, the Great Father of all

Fathers, or Supreme Initiator, Mithrathe Invincible, to be favourable bothto himself and also to his belovedSon who is deemed worthy of having the

final secrets imparted to him, so that hein his turn may become a Father.

The highest initiates of the Mithriaca

(as of many other mystery-associationsof the time) were called the Fathers.

They were also called Eagles, and doubtless in

Egyptalso

Hawks,for

theyhad

to be born anew as Horus. The sacrament is the mystery of the Birth ofHorus in one of its variants ; the rite

is that of Aihanasia or Immortality, of

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Apotheosis or Deification or Birth as a AMITHRIACGod - RITUAL.The initiates of the next lower grade

were called Sons of the Fathers. Thetie between them, however, was far

stronger than that of human father andchild, for it was a spiritual bond ; theywere their true God-fathers. And these

God-fathers of the Mysteries were the trueSons of their Father, Mithra Himself,Father of all fatherhood, Master of allmasterhood.

This Son has already passed througha long probation and been found worthyof

receivingthe secret instructions

of theGreat Act. This Great Act is the Birthof Power, and it is called in the text

Dynamis, which I have translated Craft.It was a Craft in its highest sense, for itwas of the nature of Creative Power.

The Greek mysterion, in the sense of aninitiatory act, that is to say, an operationwhich started (initiare) new powers ina man, was, since the time of Tertullian,translated in the language of the Western

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A Church by sacramentum, and Dieterich

RITUAL (P- 93) thinks that dynamis is a synonymof sacramentum. And this particularDynamis or Craft is a synonym of theGreat Work of the Alchemists, as we sawfrom a quotation from Zosimus in ourlast volume (p. 48).

Initiation, however, does not mean

consummation. An initiation is the starting of things going ; it lies with the candidate entirely to make the initiationvalid, to seal up the link so to speak.Without this, information will all be

vague ; there will be retained only vague

memories, hints and suspicions.I am inclined to think that in " Sun

Mithra" we have the gloss of an ignorant

copyist. Mithra was not the Sun, eitherin the Iranian religion or in the Mithriac

Mysteries ; as He is clearly also not theSun in the rubrics of our Ritual. On thecontrary, the Sun is rather the Archangelof Mithra, the Light, and is thus for usthe chief mind-power of the Mind of allmasterhood.

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Speaking in a still more mystical j^ ITHRIACfashion, a Father, as a master, may be RITUAL.said to be one who can stud his ownheaven, or great surround, or buddhic

substance, with his own stars, or mind-powers. Such a one is capable of beingan Initiator into Great Things, or cosmic

mysteries. He is capable of projectinghis immortality, or super-human power,or atmic radiance.

Thus an Eagle is one capable of risinginto the true Air and looking straightat his own Sun. Such a one does nothave to see God reflected in Nature asordinary man does ; he is capable ofgrasping or understanding the Divinewithout form. Heaven for such a consciousness is the Great Surround in whichall

"

things"

the things-that-are are

studded as Stars ; or to put it otherwise,where every part or portion is a wholeor wholeness (to use Platonic terms) ;

they are all"

one with another," asPlotinus has it.

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II.

We now come to the Ritual proper, and^ ^ ie ^ rs ^ s l emn utterance (logos) orinvocation. The Theurgist invokes his"

perfect"

or cosmic body, from the

depths of his own substance. This isthe mystic

"

enformation according to

substance,"which is set forth in

cosmicterms in the Sophia-mythus or Wisdom-

saga of the Christianized Gnosis (F.F.F.,2nd ed., pp. 335, ff.).

General Gnostic tradition teaches thatit is by the definite use of all the organsof the body that perfected man is broughtinto contact with the Great Cosmos, forin a very definite way the body whenperfected is a microcosm. We have thusto think of every part of the body possessing sense capable of conveying to consciousness things of an outside andinside world.

i. This great sensitivity is broughtabout by a transmutation in substance,a rearrangement of atoms so to speak.

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The Theurgist, or Operator of the Divine ^ TTHT?TArWork, evokes from the depths of his own RITUALbeing his own primal substance or root-plasm, the One Element, differentiatedaccording to the modes of the fourcosmic elements the elements of hismortal body being all permutations ofthe Earth-element alone ; namely, fiery

earth, airy earth, watery earth, earthyearth. This Great Four is the Tetraktysof the Pythagoreans the

"

Fourfold Rootof Everflowing Nature" in one of its

aspects.It will be noticed that that which brings

about this"

Blending of the blendings"

in him is Fire. This is it which makeshim not only of the blending or temperament called man, but also is the means

whereby his blending can be transmuted.Five is

"

God-given," and the chief instrument of the Divine Creator in His fashion

ing of this fundamental body, the OneBody of the man that can be transformedinto any shape.

It is probable that the" Honoured

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A Arm and Incorruptible Right Hand"

is

RITUAL n t P ure ly a figure of speech, but belongsto a

precise symbolism.I am somewhat

tempted to connect this" Arm " with

the"

Shoulder of the Calf"

(which comeslater on in the Ritual), typifying theseven

"

pole-lords," the servants of the

Pivot on which all things turn. It isHe who makes the spheres revolve, andturns all things upon the cosmic lathe,or potter s-wheel.

This"

fashioning"

of substance, is not

the splitting up of matter into geometricalforms, but far more fundamental, and istherefore done in a world that is prior to

differentiated light and life as we know it."N. N., son of N.N. (fern.)" signify

that here must be inserted the names ofthe candidate and of his mother. Themention of the name of his mother andnot father is remarkable. No women

were admitted unto the Mithriaca ; thewomen were initiated into the associatedMysteries of the Magna Mater, or GreatMother.

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2. He now prays to the great powers ^ TT UOTArof his Single Body, his Wholeness, his RITUAL

Cosmic Vesture, his Sun-barque, hisPegasus, to translate him from Deathto Life, from appearance to reality, fromDarkness to Light. The bonds of the

prisoner are at last to be freed ; the"

knot " of personality in the"

heart"

(as theUpanishads

phrase it) is to beunloosed ; the man is no longer to be a"

Procession of Fate," but is to set hisfoot upon the Spheres of Fate, and makethem the Wheels of his Chariot, free in Air.

Fate, Insistent Need, Necessity, Death,is what a Buddhist or a Brahman ordinarily means by Karma. Elsewhere inthe Ritual it is called "bitter." It is

the Bitterness, which constricts, which

presses on one, the power of gravity, ofcondensation.

And here we may note a phrase from

a mystic cosmogony of the early centuries :"

Through the Bitterness of God, there

appeared Mind . . . that restrainsthe heart, and was called Hermes."

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A in their true nature : the Holy Fire ; the

RITUALAC Dee P of the New Dawn and the Water

of Life ; the All-surrounding ^Ether thatwill give him cosmic hearing, when his

Single Body becomes all-ear.As the Initiate in the Trismegistic

"

Virgin of the World"

treatise says (c. 4) :" But when the Sun did rise for me,

and with all-seeing eyesIgazed upon thehidden mysteries of that New Dawn."

The Deep of the New Dawn is the realsubstance of true Mind ; and _Dawnsuggests the rising of the Sun or Atmanabove the horizon of the lower mind, sothat

youbegin to see into the depths

of Mind.The Holy Breath breathing in the

man is the first stirring of his true Air-body. That is to say, the substance ofthe Single Body becomes as it weresponge-like, so that the cosmic Air can

inter-penetrate it ; the man has withinhimself a link between himself andGreater Air, a new Airy sense or

"

centre,"

which is also a great circumference.

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We can only understand, enjoy or Areally grasp a thing if we possess a RITUALfraction of it

already; it is

onlythus we

can experience. Even to get ideas abouta thing (which is other than experiencing)it is necessary at least to possess withinnormal consciousness something to corre

spond to the conception that is beingshown us.

3."

Deathless eyes"

; the eye is symbolical of mind, and the deathless mindis the higher mind. Compare the greatverse of Manilius (iv. 905) :

" He stands alone upright ; and, Victor,Sends forth his starry eyes unto the

Stars."

The " Might of Mighty Power"

is thePower of Atman, whereby the man isto behold the Deathless ^on, Eternity,the Lord of time and space, and SupremeCreator, the Master of the Diadems ofFire.

These Diademsof

Fire are fore-shadowings of the ordered constellationsthat will be ranged round the man sHeaven, his Great Surround or Envelope.

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A They are Fiery, all Fires and Flames,RITUAL Ra Ys and Brilliance, creative powers like

archangels.The beginning of this Greatness is

already within him"

subsisting in

purity" ; that is perhaps in a state of tran

quillity or equilibrium, not conceivingany form.

4.

" Thegolden sparklings

of the

Brilliancy that knows no Death"

is a

beautiful phrase. It is always difficultto say precisely what these mystic phenomena may denote, for they can beregarded from so many points of view ;but keeping within the range of inter

pretation we have chosen, the phrasemay be said to suggest that the man hasalready attained to a stage when he can,to a limited extent, at any rate, projecthis

"

fiery current" and watch it fly forth

as myriad sparks of Brilliancy, and thus

light up and make apparent to himselfhis own world-body. But he cannotfollow with that part of consciousnesswhich brings with it full sensation. We


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may watch and know a great deal about ^ ITHRIACa thing, but we do not really master it, RITUAL.till we fully experience it and thus makeit become us.

5. The body is now reduced to absolute

quietude before the mystic breathing is

begun. No longer is the man to breatheas a mortal ; he is to take into his inmost

self deep draughts from the Divine Air.

He is to breathe as a Son of God.Compare with this the following utter

ance from a Ritual of the Gnostic Herac-leonitae :

"

I, the Son from the Father, the Father

Pre-existing, but the Son in present ex

istence, came to beholdall

things thingsboth other than my own and of my own ;yet things not altogether other than myown, but of Achamoth (Wisdom), theMother who is female, and made themfor herself. But I derive my Race fromthe

Pre-existing,and I am going back

unto my own whence I have come."(See my World-Mystery, 2nd ed., p.

60).

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III.

Ai.

We nowcome to the first instruction

RTTT?ATIAC or P rac ti ca -l directions.

Now in the Great Work there is whatmay be termed a projection and an establishing. What are called the

"

fires"

of the body are definitely used to projectconsciousness forth into the greater Air.

Fire is thus used for the first projectionforth ; but the fire is the man s Life-fire,and in projecting it he uses his ownbodily organs, for within the physical

body lie dormant all the necessary organsfor contacting the cosmos.

To this side of the mystery our Ritualdoes not refer ; it deals with the use ofBreath and for similar purposes. Breathis as it were a spouse of the Fire whichhas already been projected. That is to

say, the Ritual is intended only for those

who have already made themselves ready ;they must be

"

worthy of this our Craft."Fire has to do with what we may call

the"

Spark "-side of things, the masculine

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creative fire. After the implanting ofA

each"

Light-spark," as the Christian RITUALGnosis phrases it, there is what

maybe

called a feminine descent, or a further"

clothing" and freeing of the imprisoned

"

Spark," for this clothing is a"

robeof power."

Thus one " Spark," and we have themineral kingdom ; this clothed upon bythe feminine descent or life-outpouringgives birth to the vegetable kingdom.Two " Sparks

"

bring into existence theanimal kingdom ; and this multipliedby the feminine descent gives birth toman. Beyond this there is a third"

Sonship"

of Fire, and a third descentof the Great Breath the Atmic mystery.

Breath is in a sense the reverse of Fire.The one dries the substance, the othercauses the drying to cease and establishesthe buddhic plasm with a certain definite

capacityfor

holding together; it is

no longer watery.It is to be noted that the Theurgist

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MITHRIAC^ ^ i

RITUAL. mains it is the mystery of emanation.The

operationis to be effected in

sun-light. The man breathes into hisbody that which dwells within every rayof sun-light ; by means of this

"

breath"

he gets into touch with the soul of each

ray. After thus breathing in a special

way as deeply as possible three times,he begins to feel himself get light (in

weight). This feeling is said to be ex

perienced at the back of the head. Theman then feels himself as it were risingin the air.

2. He then begins to see a differentorder of things, which are in our Ritualset forth symbolically according to the

tradition of the school. These appearances will differ according to the mind-content of the man.

3. Whatever be the forms, the ascend

ing and descending Gods are in any casethe man s own soul-powers forth and in.

The Vision would seem to be the cast

ing of the shadow of himself, of his

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inmost body, and the ordering of it ^ ITHRIACaccording to the scheme of the cosmos RITUAL.in his mind, on to the mirror of true

cosmic substance.The next sentence seems to suggest

that after he has projected his Fire forth,which is the first initiation of himselfinto his own world-substance, he beginsto see his own Disk. It is the Father s

Disk ; that is to say, from one point ofview, it is the field of consciousness of

his Great Person, or Higher Self, who isthe father of the little person or mortal

personality. But although the HigherSelf is our Father, and in a sense we areborn from him, we have

mysticallydown here to " create " our own GreatPerson if we would have any consciousrelationship with him.

The " Way-of-going of the Gods"

suggests that there now opens up beforehis sight some plan or scheme of things,of all the many soul-powers.

4. The true interpretation of symbolsdepends upon the capacity of the learner


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A to make them alive, and to see them

RITUALAC

fr m as man Y points of view as possible.All true

symbolsshould first of all be

made solid, then made interpenetrable,then made alive, in-breathing and out-

breathing.The natural breathing through one

nostril for two hours, succeeded by a

breathing through the other for a similar

period, is a well ascertained fact, and a

common-place in treatises on hatha

yoga. This, however, is but a reflection

of a great law, which is set forth symbolically in our text. Mystically the Pipeis the central

"

tube"

of life, whether we

regard the great body as a great atomin-breathing and out-breathing, or eachsmall atom as of a similar nature, thewhole system been polarised by therelation of these

"

tubes"

or"

pipes"

to one another. It is through this Pipe

that the true cosmic currents of Fire,Air, Water, and Earth can pass without

killing the man. As they pass throughthis Pipe the man who is initiated,

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becomes possessed of the power of which- Mever cosmic element is playing through RITUAL.him. This Pipe is also a Pole or Axis

or Pivot, and is connected with his GreatPerson or Higher Self.

In a very extended interpretation ofthe symbols,

"

East"

would signify theCosmic Power playing forth towards

birth, and" West " the return journey

back to the Greatness.5. This seems to indicate the watching

of the man s own universe of gods orsoul-powers the powers of his HigherSelf, and also, from another point of

view, perhaps the essence, so to speak,of such of his

pastlives as are

worthyof immortality ; as he watches them,they gaze intently on him and drawnear.

The " laying the dexter finger on the

lips"

reminds us of the well-known

figure of Harpocrates, the symbol ofsilence. Harpocrates (Heru-p-khart),Horus the Younger or the Child, symbolized the young man-god, or super-man ;

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MITHRIAC^ e WaS a * 0rm * t ^1C Ri sm & Sun, of

ITUAL. which the Egyptians distinguished seven

aspects.

IV.

The visions that now present themselves to the inner eye of the initiateare of so sublime a nature that he cannothold himself steady, but is shaken, or" moved wholly," as the ChristianMystery Ritual has it (Hymn of Jesus,p. 36), and the appearances are conse

quently blurred and appear inimical.These and similar visions of initiation are

referred to by classical writers variouslyas : figures or schemas, the technicalterm for the appearances of the Gods ;blessed apparitions and beatific visions ;

mystic sights and wonders ; what ismost beautiful to see in the world ; holy

appearances ; sacred shows ; ineffable anddivine apparitions. (See my

"

Notes onthe Eleusinian Mysteries," Theo. Rev.,

xxii, 156, note).

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Tranquillity and equilibrium, and with A

them the restored benignity of the appear-ances, are obtained by the solemn invocation of Silence (Sige), the SupernalMother of all things, and Spouse of theDivine.

While the lower nature of the manwould utter this as an invocation, the

higher would issue it as a command, a

powerful utterance, or word of power, tostop what appear as hurricanes, so tospeak, to one who is experiencing suchnew forces for the first time.When a man first becomes conscious

in his world-body things are naturallysomewhat tumultuous, and this mantrais used to protect himself, so to speak,from his own gods, or world-powers, andit brings down the power of his ownGreat Person who dwells in silence.

As the Heathen commentator of theNaassene Document says :

"

This same Man the Phrygians alsocall Papa ; for He calmed all thingswhich, prior to His own manifestation,

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A were in disorderly and inharmonious

RAC

movement.For the name

Papais the

Sounding-of -all-things-together in Heaven and onEarth, and beneath the Earth, saying :

Calm, Calm the discord of the cosmos."(T. G. H., i., 172).

But the greater disturbance takes placein the physical body ; and as it is abso

lutely essential that this should be keptsteady, so that the link of memory benot broken, physical means are resortedto in order to restore its equilibrium.

I have hesitated long before adoptingthe translations of

"

hiss"

and " puff"

for the Greek terms. I feel fairly sureabout the

"

hiss," for the sibilant s sare added ; but the precise meaning ofthe second word escapes me. It wouldseem to mean that in the one case thebreath is expelled continuously, and in the

other there is an expulsion of breath thatis broken by a series of short

"

puffs"

;

it may be what has been called the"

cleansing breath"

in yoga-breathing.


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Curiously enough a friend of mine Awho has passed through some mystic RITUALexperiences of a somewhat similar nature,was given as a mantra what sounded likethe English phrase

"

Cheer up !"

But thiswas to be pronounced in a special way,Cheeeeee which is very similar to

"

his

sing forth long"

; then a very distinctlyrolled r, with a very distinct explosionfor the up which is not so far from the"

pop"

in poppy smos.With regard to such sounds it may

be of interest to remind the reader ofthe otherwise strange expression in theBook of the Coming-forth by Day, the"

hissing

:

and "clucking

"

of the"Great Cackler

"

the Great Bird orMother who hatches forth the eggs ofmen.

Having regained his attention and withit a clean and clear field of vision, adeeper "shaking" than that of sight

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RITUAL.

A takes place, which he hears as a roar as

of thunder. The substance of his world-

bodyis

beingmoved

bythe

veryroot-

sounds of nature

VI.

i. Again he utters"

Silence !" This

he follows with the great declaration :"

I

am a Star "an ^Eon. With this compare the utterance of the Orphic

initiate :

"Child am I of Earth and StarryHeaven ; nay, my Race is Heaven s[alone] !

"

These words are from a portion of an

ancient Orphic Ritual, on a gold tablet,which had been rolled up and placed in

a hexagonal cylinder, hanging from a

gold chain. It"

was found in a grave at

Petelia, in Southern Italy, and is nowin the British Museum. Gold Ornament

Room (Table-Case H.)."Shining anew from out the Depth

"

seems to mean that in his resurrectionhe rises out of the Watery Spheres, the

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Great Ocean of Change and Becoming, ^and shines forth as a Sun, an JEon, an RITUAL.Eternity.

The Disk is the Inner Door, that leadsto the True Heaven. And so we findZosimus, the Pcemandrist, writing :

" But Hermes and Zoroaster have saidthe Race of Wisdom-lovers is superiorto Fate [the Watery Realms], by theirneither

rejoicingin her favours for

theyhave mastered pleasures nor by their

being struck down by her ills, for everliving at the Inner Door." (T.G.H.,iii. 274).

Again the early Jewish Commentatorin the Naassene Document writes :

"

This is the Entrance, and this is theGate, which Jacob saw, when he journeyedinto Mesopotamia."

This a later Christian Gnostic commentator explains as the "passing fromchildhood to puberty and manhood

"

the time of the first initiation of a candidate for the Egyptian priesthood. Andthe Jewish mystic continues :

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MIT" And Mesopotamia is the Stream of

RITUAL Great Ocean flowing from the Middle ofthe Perfect Man."

(T.G.H.,i.

171.).This was the Gate of the Lesser Mysteries ; but when the Pagan Mystic speaksof the Greater Mysteries, our JewishGnostic continues :

"

This Mystery is the Gate of Heaven,and this is the House of God, where theGood God dwells alone ; into which Houseno impure man shall come. But it iskept under watch for the Spiritual alone ;where when they come, they must cast

away their garments, and all becomebridegrooms, obtaining their true manhood through the Virginal Spirit.

" For this is the Virgin big with child,conceiving and bearing a Son a blessed^Eon of ^ons." (T.G.H., i. 181.).

The man now so to speak begins toenter into himself. The Disk seems to

expand and the myriad hosts of heavenin angelic form seem to people all space ;until he again becomes confused at themarvels of the heavenly panorama, the

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celestial bioscope of his own nature. MTTHRIACHe therefore stops the vision with an- RITUAL.other utterance of

"

Silence."

3. He thus finds himself in his ownGreat Sphere, which he no longer seesas an objective Disk, but which hasnow become himself or the field of hisconsciousness. There is an Infinite Encircling and yet again Doors of Fire,"

fast closed."

He is now substantially at one with hisGreat Person or Higher Self, and theseDoors of Creative Fire will, when theyare opened, introduce him to his Fellow-Greatnesses. Though the Candidate hasrisen into his own Great Body he is notyet in direct touch with the Cosmos, anymore than a baby is in touch with the

physical world the moment he is born,though he has the necessary vehicle.

The Candidate is now born into hiscosmic vehicle ; he has the powers of his

world-sphere properly ordered, but hissenses forth into the cosmos are closed.

He must now close his eyes. That is61


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MITHRIACto

-;sa y ^ e must not be too interested

RITUAL. m hi g new world-body ; he must closehis eyes to it, and try to go forth again,and use the mighty sphere as a vehicle

only, as a"

single eye"

in the world ofthe Gods.

VII.

1. Thereon follows a magnificent invocation to the Êon, his own Atman, whois all opposites, male-female and the rest.The Breath is the feminine power ofAtman which has bestowed on him his

world-body,has closed him in and

givenhim a Great Surround, a true Air-body.The praise of the might of the Êon shouldbe compared with the description of the

symbolical image of the Êon given inout last small volume (pp. 70, ff.).

2. I have retained this specimen of

magical chanting to give the reader someidea of one mode of theurgic language.The vowels are all open flowing sounds,are all feminine ; there are no consonants

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or masculine arrestings to cut these*ITHRIAC

great waves of sound upinto forms.

The sounds can interpenetrate each other

and stir the deepest substance.The throat is opened and the breath

is allowed to come forth in different"

shapes" "

shapes,"not forms ;

"

shapes"

may be said to be more

fundamental than forms. The breath

must be sent forth without contacting

any organs, so to speak, without being

cut up by the tongue or lipsor teeth,

just shaped by the shape ofthe throat,

root-sounds, so to say.The Candidate is trying to get outside

or beyond his own Great Person (thoughindeed he moves not), and so link himselfon with other Great Personse. You can

only get out of yourself,it is said, by

attaching yourself to someone else.

3. Perhaps the sevenfoldutterance

means that the utterance has to be

chanted or intoned in seven keys.The root-sounds on the physical plane,

issuing from the depths of the body,but

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MITHRIACwithout contact with the organs of arti-

RITUAL. culate speech, sympathetically inducechanges which are, so to speak, theway-forth out of the man s world-surround. The inner spiritual power, orFire, goes forth at first unconsciouslywithout Breath ; so there must bechanting if consciousness is to accompanythe man, and he would still keep hold ofhis physical body.

These root-sounds play upon the greatsurround, and then the man begins tohear real cosmic sounds, such as a Voicethat roars with a roar of thunder allround the sphere ; yet though it utters

one sound only it means all the world tothe fortunate hearer. It means whateverhe may choose to turn his attention to,and can teach him anything he maydesire

; for it is Intelligence. This Voicecauses his whole world-body to tremble.

4. Thespiritual

Doors are thusagainthrown open. He has, as it were, shat

tered his world-body, or risen above it,to use it and not dwell within it.

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The Beatific Vision bursts upon him. AHis true Spirit or Consciousness runs outof his sphere, through the energizing of

Atman, and goes forth to meet CosmicConsciousness.

He has now to retain his individualityno longer by means of any body or surround, but by steady attention, by gazingat the Spark of his Divinity. Thus he

becomesa

conscious Spiritual Atom inGod, and he draws Breath or a newmode of Consciousness from the Divine,beyond even his own Great Person orHigher Self.

VIII.

i. He now receives consciously theThird Spark, his Highest Self.

The invocation " Draw nigh, O Lord "reminds us of perhaps the most magnificent passage in Plotinus which describes the secret of his ecstasy.

"

Let there, then, be in the soul somesemblance of a sphere of light transparent

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having all things in it, whether movingor still, and some of them moving and

others still.

"And, holding this sphere in the

mind, conceive in thyself another sphere,

removing from it all idea of mass ;take

from it also the idea of space, and the

phantom of matter in thy mind ;and do

not try to imageanother

sphere merelyless in mass than the former.

" Then invoking God who hath made

that true sphere, of which thou boldest

the phantom in thy mind, pray thatHe

may come." And

mayHe come with His own

cosmos, with all the Gods therein Hebeing one and all, and each

one all,

united into one, yet different in their

powers, and yet, in that one powerof

multitude, all one." (T.G.H., i. 252.).

IX.

Thus His Rays are turned upon the man,

and a new Golden Splendour becomes

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his, or he becomes it, or is magnified ^ ITHRIACinto the Greatness. He has thus a RITUAL.new link with the Divine ; he is in themidst of this Splendour or Flame which

wraps itself round him that is to say,his great sphere like a serpent in seven

coils, as in the symbolic image of the^Eon ; it is no longer only potential in

him, but actual.

The description in the text is a symbolicportrayal of what we have previouslyreferred to as the Third Spark or Christ,the Serpent of Wisdom.

X.

i. The man thus prays to be broughtunto the Father by this the true Sonand the Spirit of the Sun.

It seems to mean that a great changehas now been consummated, and that the

lesser differentiated atmic

"

sparks,"

which he has previously seen unorderedor potential in his nature, as atoms of

spiritual essence, that this potential spirit,

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MITHRIACr tnese atoms * spirit, have by the

RITUAL. Presence of the Glory and the Flame united

into a true living five-fold Star ; he hasrisen upon atmic spirituality into beinga Spirit. The five-fold is of the natureof Mind.

3."

Upon this utterance He shall cometo the Pole." However this may be

taken astrologically, or according to theschema of the theurgical astronomy ofthe adyta of those days, the Pole for thetrue mystic can only mean the man sown Pole, that is his Great Person, orHigher Self, that which in his lowercosmos

"

has stood, stands and willstand

"

his individuality. From thepoint of view of substance and of symbolicvision, this can be equated with the

Heaven-Pole, the Pivot" on which all

doth turn." But in this subjective-objective vision the truth is reversed. The

God does not really move round on apath ; it is He who is the True One" who stands." It is the seonic, or the"

starry"

body of the man, the augoeides68


74/91

or astroeides, that turns on this Pivot as ^ ITHRIACon an axis, in a course that is now as RITUAL.the course of his fellow Stars.

3. In order to keep pace with the

power of the Great Experience throughwhich the Epopt is passing, a new and

deeper mode of breath is to be practisedphysically, so that the link with the

physical body may be retained. Butthis mode of breath is perhaps ratheretheric than physical ; it is not exactlya physical alteration which could bedetected outwardly, for ordinary breathing

may go on all the time.Nor do I think it necessary in con

nection with this"

bellowing,"to refer

to the sacred instrument called the"

bull-roarer"

used in the mystery-cultsof certain primitive peoples, in NewMexico, Australia, New Zealand andAfrica, to summon the

" God " or announce his coming, and upon which nowoman may look and live. I need onlyremark that it evidently typifies aninstrument of virile power.

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A In yoga, and our Ritual before all else

RITUAL is a yoga-rite the "bellowing" mustbe connected with the

"

powerof the

bull," or creative power, the use of whichfor spiritual operations constituted the

greatest secret of the Mithriaca.

In the prduaydma (or restraint of the

breath) practices in yoga, the internal"

bellowing" would connote the result of

drawing the deepest breath possible and

causing it to vibrate or throb or roar, andso press on, or set going, certain centres.

These centres are the"

amulets"

proper ; but in ceremonial magic physicalphylacteries were used, and placed on

the corresponding external centres.The " bellowing

"

is in Greek theutterance of the sound " moo " and thisis in some sort an inversion of the sacred

syllable om.

XI.

This operation if successfully accom

plished will open out the consciousnessstill further. The imagery and symbolism

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are doubtless derived from Egyptian ITHRIAtradition, superimposed on Chaldaean RITUAL.astral doctrine.

It is to be noticed that the SevenVirgins are called : "Ye holiest Protectors of the Four Supports." Withthis compare the Mystic Ritual of the

Baptism of the Water of Life in theBook of the Great Logos, where the Master

and Saviour (Aberamentho) utters thefollowing prayer, prefixed with an invocation in the mystery- tongue, interspersedwith triple Amens :

"Hear Me, My Father, Father of allfatherhood, Boundless Light, Who artin the Treasure of Light !

Maythe

Supporters come, who serve the SevenVirgins of Light who preside over theBaptism of Life ! May they come andbaptize My disciples with the Water ofLife of the Seven Virgins of Light, andwash away their sins and purify theiriniquities, and number them among theheirs of the Kingdom of Light !" (F.F.F.,2nd ed., 525.).

7 1


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MTTHRTAP And Proclus (/ Ttw., 11. 137 B ;RITUAL Schneid. 323), with regard to Phanes

whom he calls the"

All-perfect LivingOne," and characterizes as the Para

digmatic or Intelligible Cause, that is the

Logos tells us that the Theologist (sci.Orpheus) sings of Him as alone

"

bearingthe glorious seed of the Gods," implanted

by the Hidden Deity. And from Phanesis derived the secondary ordering of the

Gods, as supports of the primary. Thusthe true Heaven and the true Earth proceed as an intelligible unity Father-Mother. And She, the true Heavenly

Mother,"

She in her turn gave birthto the extended [primal] Heaven andEarth

"

that is, extended in space. Andthen Kronos unites with Rhea ; at thethird birth, this Earth, the Mother,

brought forth again :"

SevenVirgins

fair,bright-eyed

and

pure, and Seven kingly and down-coveredYouths."

It is to be noticed that this vision

presents itself after the Doors are thrown

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open for the third time ; that is after ITHRIACthe third great change of consciousness RITUAL.on the return journey.

It is also to be noticed that the Virginscarry the gold in their hands and theYouths wear it on their heads. They arethe children of the Mother-side of thingsand the progeny of the Lord of the Pole,

Kronos or the ^Eon, the Great Individuality or Person.

The spouse of Kronos is Rhea. ThisMother-substance is in a chaotic or ever-

flowing condition (Rhea, from rhein, to

flow), that is flowing in all directions at

once. But when the ThirdSpark

embraces the world-body of the man, hismother-substance becomes diiferentiatedinto seven pure elements seven insteadof four, as has previously been the casethat is, with powers of contact with theseven planes of cosmos. The Virginsseem to symbolize the substantial sideof things, while the black-faced Youthsare poles or pivots, in their turn, cords,

supports, or radii. The black faces seem* 73


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A to symbolize powers turned from the

RITUAL

AC

Sun,and

goingforth on their own account,

independent, intelligent.The One Substance, or Mother-octave,

or Ogdoad, has now become seven spheres,all revolving independently, yet in perfect order. The man s Body has beenmade a perfect correspondence with theGreat Cosmos. True cosmic instinct isthus bestowed upon him at this rebirth.When the Mother-octave is spoken of,

it connotes the relationship betweenthe man s world-body and the GreatElements or Cosmos ; when the Son-

octave is referred to, it indicates how thissame world-sphere is linked up with theman s true Person ; while the Father-octave suggests that this same world-octave is linked on to a still vaster

mvstery. And yet it is all one

mystery.In the case of normal man the linking

up is with Four and not with Eight orSeven.

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XII.

Thesupreme

moment arrives when Athe man is to meet with Mithra, theGreat Initiator, face to face, and gazeupon His Mystery with cosmic senses,the whole of him one sense, and all sensesin one.

XIV.

Then is it that the Lord of Fire, orRisen Great Person, the man at-oned withhis Higher Self, become now Lord andRuler, or King, is Master of Water, Earth

and Breath. He is Master of Water or allmanifestation ; Lord of Earth, or all his

personalities ; and King of Breath or allvehicles of consciousness.

It is magnificent, sublime, stupendous.Is it all an empty dream ; or may it be

a glorious reality?

And if there be those who are deterredfrom accepting the under-meaning, because of the symbolism which arose out

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A of physical conceptions of the universe

RITUAL. which modern science has outgrown,may we venture to suggest that to thedeeper mystic consciousness, a helio

centric or a geocentric theory of phenomena is a matter of indifference ; bothare equally far from the reality, nomatter how superior the one may be to

the other for purposes of intellectualtraining.

One has doubtless been over-bold insome of the above speculations ; butafter many years of study of the contemporary literature of the Gnosis and

the Mysteries, of Theosophy and Theurgy,many things which at first appearedutterly irreconcilable seem somehow nowto fall together ; ideas unite, symbolismbecomes more plastic.

It would, of course, be impossible in

so small a compass as this little volumeto set forth all the thoughts which so

rapidly flash through the mind in medi

tating on this Ritual, and the manypassages that could be quoted in

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illustration of the many points of mystic ^ ITHRIACinterest that have been touched upon. RITUAL.That would require a long and learnedtreatise, and this is not the purposeof these booklets.

I have, therefore, simply attempted toset forth the impression that this re

markable Ritual has made upon myself,in the hope that some of my readersmay recognise a fellow-feeling in themselves ; and that some day they may beable to say with the Victor made victoriousby the Invincible One :

"

Being born from out the state ofbirth-and-death that

givethbirth to

mortal lives, I now, set free, pass tothe state transcending birth, as Thouhast stablished it, according as Thouhast ordained and made the Mystery."

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MI AC ofthe [New] Dawn, the Water that doth

RITUAL. cause [the Soul] to thrill ; and that the

Life-bestowing Mther which surrounds[all things] may give me Hearing.

3. For I am to behold to-day withDeathless Eyes I, mortal, born of mortal

womb, but [now] made better by the Mightof Mighty Power, yea, by the Incorruptible

Right Hand [/ amto see

to-day] byvirtue of the Deathless Spirit the Deathless

Mon, the Master of the Diadems of FireI with pure purities [now] purified, thehuman soul-power of me subsisting for alittle while in purity ; which [power] Ishall again receive transmitted unto mebeyond the insistent Bitterness that presseson me, Necessity whose debts can never

go unpaid I, N. N., son of N. N. (fern.)according to the Ordinance of God that

naught can ever change.4. For that it is beyond my reach that,

born beneath the sway of Death, I should

[unaided] soar into the Height, togetherwith the golden sparklings of the Brilliancythat knows no Death.

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G.R.S. Mead - A Mithriac Ritual (Echoes From the Gnosis Vol. VI)

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