INTRODUCTION TO

THE NV FREEMASONRY

WIZARDIAOAN, 26º IX© 2011, 2nd Edition 2013

http://wizardiaoan.wordpress.com

Do what thou wilt shall be the whole of the Law

The Nv Freemasonry originated out of my initiation in March

of 2008 when I was raised above the abyss, which is outlined in

my Liber CDXLIV Attainment Timeline 20º-23º.1 During the experi-

ence on March 10, I imagined the word “Nv” written vertically

with an averse “v” over the letter “N.” The averse “v” I saw as

forming a capstone of a pyramid with an abyss separating it from

its lower portion, whereon the letter “N” was inscribed. There was

no indication at the time this “Nv pyramid” was the basis of a seal

for a new order, or anything more than a play upon the word

“Nv.” Only later did I realize how the word “Nv” glyphed this

way forms the truncated, unfinished pyramid and the Eye of

Providence (which is found on the Great Seal of America).

My original name for the order is the Nv Freemasonry, simply

because it follows a serial degree structure like that of Freemason-

1. Presently unpublished, I am working to get it out.

ry, and essentially replaces Freemasonry’s letter G with an N as

the central letter. While Freemasonry’s degrees are superficially

given, the degrees of the Nv Freemasonry by contrast are truly

earned and based upon the self’s real inner path of initiation and

soul progression. The Nv Freemasonry’s degree structure fits

perfectly inside the initiatory ladder of the םייח ץע , as it is found

both models symbolize the same process, and is thus completely

in accord with the Rosicrucian and A.A. grade structure.

At the onset of my initiation on March 6, I arrived at what I be-

lieve are the correct च" correlations to the םייח ץע . I was experi-

encing an intense heart च" opening, rife with uncontrollable fits

of religious ecstasy. I could sense it flashing its psychedelic LVX

light in the astral. This let me see the heart च" is correlated to דסח

upon the tree as the last च" before the abyss (which separates the

microcosm from the macrocosm), and I soon arrived at the other

attributions from this. My new, enlightened perspective gave me

the ability to look back at my spiritual journey and gauge how I

had progressed through time. It also gave me a deeper intuitive

understanding of magickal symbolism from the perspective of the

Absolute.

For instance, I could now see unequivocally that the last three

cards of the Tarot symbolized the alchemical process of enlighten-

ment I had just experienced. This first opened my eyes to the Tarot

being symbolic of a sequential system of initiation—truly “The

Fool’s Journey.” I specifically became intrigued with Crowley’s

Key XIX, which seemed to correlate very well with דסח -अनाहत.

The sun as depicted has 12 petals like अनाहत, with 36 rays in all.

The bulging or “pregnant” hill I saw as the full ripening of the

adept prior to awakening. The wall near the top I correlated to the

abyss, which is also the missing part of the unfinished pyramid

symbol between it and the Eye of Providence.

Key XX, with its depiction of the family rising from the grave,

well represents the rising of the adept above the abyss. The

archangel Michael blowing his deafening horn connotes the

immense gnosis this constitutes experientially, the proverbial

blowout of Nirvāṇa. Key XXI denotes the full maturity of the

Magister Templi—the stabilized, continuous universal conscious-

ness after the initial Mokṣa. I could thus see that the common 22-

fold Tarot depicts the initiatory journey culminating with the full

attainment of the Magister Templi in הניב . This also allowed me to

become aware that the human psyche’s individuation process in

some way is based upon serially progressing number.

On March 25 of 2008, two weeks after my core transmogrifica-

tion, I arrived at what I still consider the correct degree structure

of the Nv Freemasonry. It is based upon the Τετρακτυς as the

foundation of the םייח ץע , which among other things depicts the

magickal unfolding of the Self. The psyche seems to aim ever

more acutely towards unity, to the apex point of the Τετρακτυς

and the pyramid. That this occurs on a small scale as well within

the bigger picture is the basis for the Nv Freemasonry’s degree

structure.

Looking at the table at the end of this section, it is seen that

below the abyss the degree structure of the Nv Freemasonry

strictly follows the narrowing pattern of the Τετρακτυς within the

seven cakras: म)लाधार has 10 degrees, -वा ध/ 0ान has 6, म णि प)र has 3,

and अनाहत has 1. This is also followed in the 10 degrees of

म)लाधार: תוכלמ has 4, דוסי has 3, דוה has 2, and חצנ has 1. Above

the abyss things are not so rigidly ordered, corresponding to the

transcending of the חור , and the fact that the full extension of the

Τετρακτυς has already occurred in the first four cakras. For in-

stance, הניב – व/ श56 only has two degrees, the 21º and 22º (and it

may be that the 21º is largely the abyss experience itself).

המכח –आ8ा has six degrees, the 23º-28º, and רתכ –सह:ार has only

one, the 29º. I will not get into the degrees beyond רתכ in the ןיא

here but to note they are postulated and thus in some sense attain-

able theoretically. The Nv Freemasonry is a 37-fold system which

corresponds to my extension of the Tarot to 37 keys (based upon

the Sanskrit alphabet).2

Jung’s individuation process is seen to be based upon the

Τετρακτυς, as he uses Gerard Dorn’s three conjunctions as its

basis.3 Dorn in turn likely based his three conjunctions upon the

2. With a 37-fold Tarot, there are 93 Tarot cards (37+56).3. See Edward Edinger’s The Mysterium Lectures, pp. 275-306.

three intermediary spaces between the four levels of the

Τετρακτυς (perhaps with the Axioma of Maria as his inspiration).4

When one correlates the Τετρακτυς to the םייח ץע , one easily sees

the tree’s four levels and divisions. Between each one of the four

levels is an intermediary abyss, which psychologically implies a

leap where a notable change occurs, and where a resulting acute

perichoresis will be experienced comparatively.

From 1111 to 111 upon the Τετρακτυς, 7 to 6 as חצנ to

תראפת upon the tree, we experience the unio mentalis, mental

union (the attainment of the holy guardian angel), as we come out

of the שפנ soul’s influence to that of the חור . Likewise at 111 to 11,

4 to 3 as דסח to הניב upon the tree, we experience the unio corpo-

ralis, the reunion of spirit with body, which is the crossing of the

abyss. Here the body has become purified to the perfect extent

that it is raised to the infinity of Nuit. This experience is very

notable and pronounced, being the raising of the microcosm to the

macrocosm, and this leap has been glyphed appropriately upon

the tree by the abyss being there, and there being no path connect-

ing דסח to הניב . Finally, there occurs the third conjunction of the

unus mundus, the one world, which is the leap from 11 to 1, 2 to 1

as המכח to רתכ upon the tree. Of this lofty experiential attainment

there is scarce information, but as an Ipsissimus in tune with the

הדיחי soul there will be a deep and unwavering essential interior

stabilization of the totality of Self. One becomes wed to the Abso-

4. “One becomes two, two becomes three, and out of the third comes the one as the fourth.”

lute upon crossing the abyss in הניב and the further grades consti-

tute increased integration therewith, as well as simultaneous

increasing individual essentiality.5

One may at first posit that the last card of the 22-fold Tarot

would denote the last attainment. The fact is Key XXI denotes the

first degree wholly above the abyss representing the attainment of

enlightenment in its totality and in general, which indeed is in

essence the completion of the Great Work—but only as it pertains

to the full attainment of the Magister Templi (whereas Key XX is

still to whatever extent the transformational process). Once en-

lightened, there is still an integration of and deepening of the

experience. There are also further processes which occur. I have

worked out these further degrees based upon the magickal alpha-

bets, number symbolism, the םייח ץע , the च" system, etc., and

my extension of the Tarot.

I received an extension of the Tarot to 30 keys in 1999, and

subsequently expanded my numbering to 37. 29 is the רתכ of the

Tarot as Spirit, and 30 is the first key of the ןיא . The book is called

Liber DCLXVI Satan. Another fascinating new addition to my

esoteric degree structure is the application of the seven major

alchemical processes. These are based upon the work of Dennis

Hauck (see his book The Emerald Tablet), which ultimately seeks to

penetrate the works of Basil Valentine and others.

5. The state is such that one can be and experience the complete dissolution in the continuity of Nuit and essential individuality at the same time, at the mere bequest of one’s attention.

The Initiatory Structure of the Nv Freemasonry

Pattern

1

1

1

1 1

1 1 1

1

unus mundus

1

1 1

1 1 1

1 1

unio corporalis

1

1

1 1

1

1 1

1 1 1

unio mentalis

1

1 1

1 1 1

1 1 1 1

Degree

37º

36º

35º

33º 34º

30º 31º 32º

29º

28º

26º 27º

23º 24º 25º

21º 22º

20º

19º

17º 18º

16º

14º 15º

11º 12º 13º

10º

8º 9º

5º 6º 7º

1º 2º 3º 4º

Sphere

ןיא

ףוס ןיא

רוא ףוס ןיא

רתכ

המכח

הניב

The Crossing of the Abyss

דסח

הרובג

תראפת

The K & C of the H.G.A.

חצנ

דוה

דוסי

תוכלמ

Cakra

सह:ार

Coagulatio

आ8ा

Distillatio

व/ श56

Fermentatio

अनाहत

Coniunctio

म णि प)र

Separatio

-वा ध/ 0ान

Dissolutio

म)लाधार

Calcinatio

Soul

הדיחי

Rubedo

היח

Rubedo

המשנ

Rubedo

חור

Albedo

שפנ

Nigredo

Order

The Order of

the Void

0

The Order of

the Point

1

The Order of

the Line

11

The Order

of the Triangle

111

The Order of

the Square

1111

THE NV SEAL

The Nv Seal is composed essentially of the Nv pyramid, which

is identical to the unfinished pyramid and Eye of Providence on

the Great Seal of America. It is important to note this pyramid’s

arc is the same as the compass of Freemasonry, and so is concealed

therein. The picture above on the right shows the angle of the

freemasonic square drawn upon the seal to see how the two

symbols compare. I maintain the Nv Seal contains the true propor-

tions for this important symbol, which also conceals the seven

cakras as shown above. The unfinished pyramid itself conceals the

lapis philosophorum, being the square block, which is the perfected

microcosm of the adept, created just before the crossing of the

abyss. This occurs at the level of the अनाहत च" as דסח . We see

then that the abyss upon the body is from the heart to the upper

throat, or right at the nape of the neck at the shoulders. The Eye of

Providence is the third eye च". This implies the headlessness of

the individual self, as above the abyss the individual has become

absorbed in and self-identified with the Absolute, being the conti-

nuity of Nuit.

The iconography of Key XIX as Sun is identical to the Nv

pyramid. The green hill is the unfinished pyramid, the brick wall

or ring is the abyss, and the sun is the Eye of Providence. The

entire process of initiation is thus summed up in this key.

The ring of the abyss is the क<=ड लि नी Serpent itself, which

symbolically unites heaven and earth; this is the wall or ring in

Key XIX of the Tarot. That which separates one from macrocosmic

consciousness is the unawakened Serpent क<=ड लि नी. This is

ןוזנורוח as well as the obfuscation or perceived obstacle who

upon crossing the abyss turns into the awakened green rainbow

serpent.

7 Within 6

The 7 within 6 motif of the 13-letter Greek name for Jesus

(Ιησους Χριστος), the G of Freemasonry as the 7th letter of English

within the hexagram formed by the square and the compass, and

the Theosophy seal of the Venus symbol as 7 within the hexagram

as 6. This same symbolism is true for the Nv Freemasonry, whose

Delta triangle of Venus may be seen as laying in the magickal

square of the sun (also the circular band of 36 divisions). The

connotation is Lucifer as 7 is within Christ as 6, which is basically

the point in the circle, since the equation may be written in vari-

ous numbers: 13 as the 1 in 12, and 37 as the 1 in 36 being the most

common.6

The Aeons

I posit a new theory of aeons, where the Book of Law initiated

the aeon of הרובג . The aeon of תראפת was begun with the first

beginnings of civilization. The Nv Freemasonry has been birthed

to help initiate the aeon of דסח upon the planet. I wish it to be a

self-initiatory system rather than have set rituals at the moment to

avoid any fundamentalism and preserve its complete freedom. In

order for humanity to progress through הרובג and into דסח ,

which is अनाहत and the alchemical operation of the Coniunctio, the

great work is the separation of all impurities and restrictions to

freedom and the establishment of harmony between humans and

the planet. Specifically, the creation of a one world order and

6. See this link for more: http://en.wikipedia.org/wiki/Star_number.

government I see as necessary to create true order and equality

amongst all. This and its resulting spiritual consciousness will be

achieved in this aeon or the next. The Seal of the Nv Freemasonry

and Key XIX are the symbols for this joyful and harmonious

world freedom.

II. OVERVIEW OF THE PROCESS

Part I. Solve (Opus Minor)—Microprosopus

The Lesser Work comprises the unity, purification, perfection,

and then finally the dissolution of the separateness of the micro-

cosmic self. First the gross body and mind are subtilized and

made pure so that the soul may be linked to it, which is the first

conjunction. This revitalized, soulful body then undergoes higher

purification processes of a more moral, ethical, and devotional

nature, until one’s accrued karma has been nullified. The apotheo-

sis of the process occurs at the end of דסח , where one eventually

achieves a complete purity, unity, and perfection of the microcos-

mic self, culminating in the creation of the lapis philosophorum. Just

before this occurs the initial tenuous and precarious balance of the

attempted near perfection (like a very high wobbly stack of plates)

sets off an irresistible vibration to the entire universe, the heart च"

shining like a flashing fishing lure, and the soul transmogrifies as

it is raised to the high spiritual realms above the second abyss,

which constitutes the second conjunction.

Stage 1. Nigredo—Corpus (The Order of the Square: 1111)

The black phase of Nigredo comprises the beginning of spiri-

tual work on the self by strengthening and purifying the body and

mind. There is a descensus ad infernos into the unconscious and a

shadow confrontation where one imposes dominion and begins to

gain control over the gross, negative and dull aspects of the self.

There is then a grasping to the inner torch of light, or soul link,

which is also the seed of true will as the soul. There is then a

further separation of the gross from the refined. This results in a

spiritual awakening where the body and mind are slowly

softened, purified, and spiritualized by the inner light of the soul.

This demarcates the Viriditas sub-stage of alchemy, which is a

greening and blooming into life, a shedding of the skin. When the

body and mind have left the dross and have become sufficiently

purified and livened through spiritual devotion, the first conjunc-

tion occurs in which soul and body are united and linked together,

which paradoxically may also be seen as the soul being freed from

the inner confines and dominion of the body. This constitutes the

attainment of the holy guardian angel by modern magickal termi-

nology and the unio mentalis, or mental union, in alchemy.

VII. म"लाधार ( שפנ )

The म)लाधार च" is seen to be the complex of the last four

spheres of the םייח ץע , just as תוכלמ is said to be a complex of

the four elements. This is symbolized further by its four petals. It

comprises the whole of the Nigredo stage of alchemy. It is attribut-

ed to Saturn, which here represents the more primitive and ego-

centric aspects of the self equated to the Nephesh soul, which the

adept must transcend to proceed to the Albedo as the חור soul.

תוכלמ .10 —(I. Zelator)

There is not a great deal of higher spiritual transformation that

occurs in תוכלמ , it represents the early stages of life until around

age 18 commonly. There is rather a great deal of learning and

familiarizing oneself with the exterior world, and a mastery of the

basics of life.

1º The Fool—Air

One is born into this degree, it represents early childhood. The

attribution of Air represents the beginning swirlings of formation

of the individual persona. There is an immense amount learned in

this phase and one is very animated here, the child possessed with

the holy spirit, though quite foolish in one’s familiarity with the

world.

2º The Magus—Mercury

This degree represents youth, symbolized by a young boy.

There is further learning, mastery, and play of life that occurs.

There is growth and development of body and mind. These

beginning states are often depicted as the end states of the process,

due to their spontaneous creativity and inspiration, for example

Mercurius the magus and Αρποκρατης the fool.

3º The High Priestess—Moon

This degree represents young adulthood, and is represented

by a pretty young girl. It may be initiated at puberty or later when

the sexual drive begins. The separation of the ego from the uncon-

scious occurs here as one advances out of childhood.

4º The Empress—Venus

There is a certain maturity here, as one is confronted with the

“real world,” which in society often occurs around the graduation

from high school or some years thereafter. Here is where a major

separation in growth between a person who chooses to do spiritu-

al work and one who does not occurs. The Empress is nature as

the exterior world of perception. It is the illusion of maya, and

those content not to know the unknown and continue the percep-

tion that “this is all there is to reality” will continue along the path

of superficiality, stagnancy, and general slow progress. They will

continue to be obsessed with the exterior, shallow, hollow, fleeting

pleasures of the material world, all the while remaining unful-

filled truly. These people stay on the surface of earth and do not

enter into the cave of the unconscious—they do not dare open the

door of תלד . Eventually their hollow lives come to a crisis point

and they hit the brunt of a magnified Nigredo, the shadow con-

frontation of going against their true will for so long. Most never

recover fully, retaining various addictions, material obsessions,

and resistances to true change. The inner soul process still goes on

and tries to flower in them despite all obstacles but it is muted,

muffled, stymied, so that often one only catches glimpses of it here

and there—nothing stabilized or constant. Yet even these people

make slow progress, usually it seems to the 10º where it is much

harder to make the leap out of the Nigredo than when younger.

דוסי .9 —(II. Theoricus)

דוסי is the cave of the unconscious, it is that which lies behind

the door of the Empress. It is the inner world and the inner self,

and consequently a more fluid, spiritual sphere than תוכלמ . It is

also the foundation of the true self and light within. Yet there is

also shadow confrontation here, as the light is cultivated from

darkness.

5º The King—Aries

This is a symbolically rich key. The age symbolism retires to

the background for the rest of the spiritual process, for progres-

sion now depends more upon the individual’s effort and sincerity,

but sometime with the beginning of higher learning from 18-40

would be a good estimate as to when this unfoldment occurs. A

negative aspect of this degree is the stagnancy of inner work and

non-refinement, which is embedded in alchemy as the old king

who is about to be hit on the head by 10 men with clubs at once.

He is the stubborn, egotistical, negative fool everyone hates. There

is also the symbol of the rex marinus, the sea king, who is drown-

ing in water and calling for help. This represents the ego persona

fearing immersion and absorption by the dissolving feminine

forces of the unconscious. This degree is the personification of the

Nigredo statge par excellence, as the body that needs dissolved but

that is often resistant to change. This is brought out in the Tarot

card depiction of the King as being very rigid and angular—he

represents the salt block of body. After high attainment the nega-

tive rigidity of the King is supplanted by the incorruptible, molten

golden body.

The process of Calcinatio begins here in earnest, which is the

first process of alchemy constituting the heating or burning of the

substance in the flask. The King dignified at this stage is the world

myth of the hero descending into the underworld to slay the

dragon and rescue the princess. Here occurs a major shadow

confrontation with the low, hostile forces of the self’s nature, and

also the beginning of controlling the क<=ड लि नी force. The subduing

and overthrowing of these negative tendencies creates a friend-

ship and alignment with the light, who is the princess that has

been freed from her shackles down in the deep unconscious. This

liht is also the seed of the green, spiritualized body, which is also

the true self of the King as Hierophant.

6º Hierophant—Taurus

The Hierophant represents the inner light of the soul that the

King found within himself during his journey to the underworld

of the unconscious. Crowley’s depiction is notably good as there is

a nice blackness around him, like he is a torch alighting a dark

cave with animal depictions on its walls of people’s past inner

visions. The card represents this psychedelic orgia of shamanic

astral vision and ritual inside the cave of the unconscious. The

Hebrew letter ו by emblem is a nail or hook, being that which

joins together. Thus when the King fights his way through the

dark and grasps at the torch of the inner light, he forms a soul link

to the higher, which is the source of truth. The putting back to-

gether of Osiris signifies the splintered conscious that must be

reassembled, which may be also symbolized by the treasure chest

containing many coins. This key as already mentioned as well is

the chained princess as the light of the soul whom the hero is

seeking.

7º The Lovers—Gemini

There was a vision quest and grasping for the light in the last

two degrees and glimmer thereof: it was seen as the source of

reality and truth. With the Lovers there is first a refinement by

further association with that light rather than the dark forces that

were prone to lead astray, by the Separatio process. There are

alchemical images of a little girl running from a wolf to Mercurius,

who represents the higher spiritual principle and Hod, the next

sphere. This is basically the fairy tale of Little Red Riding Hood.

The seed of truth was found in the 6º, but here in the 7º it has

grown to a sprout represented by this little girl, and is still very

vulnerable and in danger from the hostile elements of the psyche.

After the separation of the fine from the dross, there is a re-combi-

nation of the light anima to the dark corpus, which is the signifi-

cance of the wedding depicted in this degree and is the final work

in דוסי . The harmonious marriage of these opposites is represent-

ed by the hammering together of a two-sided metal sword, repre-

sented by the Hebrew letter Zayin. There is a coming to the sur-

face in this degree as well: the hero reaches the surface from the

cave and the light seed grows to just below the earth.

דוה .8 —(III. Practicus)

A major symbolism in alchemy is the journey to the mine to

find and dig out the precious metals and gems, the treasures of the

earth. The sphere of דוה , which means “splendour,” represents

these riches—the light and wealth that is found in the dark under-

ground. The King makes this arduous journey to find the inner

light, or soul link, which is the prima materia or arcane substance.

Like many precious metals however, there is a great deal of dross

that needs separated before there appears the shiny object. The

title of Practicus in Hod denotes that a good deal of spiritual

practice and work should be done here both mental and physical

to purify this magickal ore.

8º The Chariot—Cancer

There is a notable degree of becoming conscious in Hod.

Suitable symbols include the chariot bursting forth from the

waters into the air, the green sprout breaking through the surface

of the earth, and the two fishes surfacing in Lambspring’s plate 1.

The figure in the chariot is soft and spiritual on the inside, but still

hard and rigid on the outside. The inner light of the soul has not

fully dissolved the body yet, or penetrated to the rough outer

edges. There is a lot of spiritual work being done here, in essence a

noble devotion to the feminine anima, as represented by the knight

in the chariot riding in search of the Holy Graal (which is ulti-

mately union with the infinite at the crossing of the abyss). The

Hebrew letter ח by emblem represents a fence or closed in wall,

implying there is a good amount of ritual involving banishing

using a magickal circle here, as well as purification and strength-

ening of both the mind (Hierophant) and body (The King) to

create a synthesis of mind and body (the priest king, warrior

monk, i.e. Paladin or Knight). The strengthening of the body is

especially represented by the charioteer’s armor and by Cheth’s

emblematic rigidity. It is significant that his body is of pure pol-

ished metal armor, this may signify that its dross has been to a

good extent eliminated.

9º The Snake—Leo

The spiritual work that was undertaken and culminated in the

last degree produces a notable, noble spiritual awakening in the

individual. Leo’s bright yellow color is emblematic of this. Spirit

has eaten through to consume even the body in this degree, which

is the major symbolism of the serpent eating its own tail. Like the

intestines in the body, the alchemical process of digestio or putrefac-

tio breaks down the last remaining dross of the body. Nothing can

resist the light, the lower will always eventually be consumed by

the higher. There is a complete rebirth and revitalization of self

that occurs in this degree. The precious metal is cleaned of its

dross, the snake sheds its skin, and the gross body is renewed.

There is now a green snake, animated and full of life. This is the

notable onset of the Viriditas sub-phase of the Nigredo, having its

origin in the 8º when the sprout breaks the earth, denoted com-

monly by a “spiritual awakening.”

חצנ .7 —(IV. Philosophus)

The sub-phase of alchemy called Viriditas “the greening”

reaches its height here, which traditionally occurred between the

Nigredo and Albedo stage. It is very well placed here, as חצנ is the

green of Venus. This phase was at its inception as a seed when the

light was found and grasped hold of in the 6º. It became an under-

ground sprout in the 7º as a young girl running from the wolf

representing the dross and old habits. It strengthened itself in the

8º, where it broke through the earth and grew to young vitality in

the 9º. It is now at the peak of its young life, thus the ideal or most

natural age for this awakening is in ones twenties. Young organic

plant matter is a good symbolic density for the level of purity

attained so far in the alchemical process, as is pure virgin olive oil.

Do not be off put if one is older and in this grade. An increase in

spiritual practice and positivity will carry one across to the 11º.

10º Phosphorescent—Virgo

In the 9º we saw that the inner light began devouring the

outermost body, spilling forth to cause a notable spiritual awaken-

ing and revitalization. In the 10º the light has now got the upper

hand on things. The individual has become spiritual in mind,

body, and soul. The hermit is solitary, pure like untouched nature,

ever virgin and innocent, innately spiritual. Yet he is also the

adept in the 10º, the dim outer garb of the true light of self illumi-

nation represented by his lantern.

At the end of the Nigredo during this peak phase of Viriditas,

“the vegetable fire” should be heated to a high point by devotion,

ritual, yoga, energy work, etc., following the general nature of the

hermit. The goal of this process is to build up enough momentum

to undergo the ordeal of the crossing of the first abyss, which is

synonymous with what in modern magick is called the knowl-

edge & conversation of the holy guardian angel.

The alchemists had a name for this experience, being the cauda

pavonis, or peacock’s tail. It is synonymous to the peak of the

greening Viriditas sub-stage, and the psychological orgasm or

perichoresis caused by the abyssal leap. The peacock, due to its

lovely flashing plumage, is a known symbol for חצנ as Venus. The

cauda pavonis consists of an explosion of bright colors in the flask,

which then transform into a bright white. This white was seen to

contain all the colors and represents the passing on to the second

stage of alchemy, being the whiteness of the Albedo. This symboli-

cally represents the psychedelic orgasm of the anima being truly

freed from the corpus, the soul exiting the body to commingle with

the higher and no longer be under the oppression of the lower

body. Now also however does the corpus have a true relation and

stabilized link with the the higher anima.

Success in the process produces the first conjunction, a moving

from the Order of the Square out of the Nigredo to the Order of

the Triangle in the Albedo, from 1111 to 111 upon the Τετρακτυς.

Likewise the क<=ड लि नी is risen from the म)लाधार च" to the

-वा ध/ 0ान च" as the sphere of תראפת , being of harmony, beauty,

reason and spirituality. The salt block of the solid body as corpus

has dissolved its tight grasp on the captured soul. The soul has

been liberated and gained the upper hand, the adept’s mentality

has changed from שפנ to חור . There has been formed a stabilized

link of inspiration with the higher soul.

Love is the law, love under will