http://www.sbl-site.org/Regions/NewEngland/NE_abstracts_2000.html
http://www.artcnet.com/Frederick_Shute/Themis_mythology.html
1. Why is this Archetype so vitally important to work with
on our quest
of Self Initiation?
This Archetype is the one that we work with that acts as the
guide for the candidate, and superintends our preparation according
to the Z documents. She stands in the middle path between the
spheres of Tiphareth and Yesod on the tree of life in the temple,
and acts as mediator of the energies for us. It is through her
that the light of the East is brought to us, as we are, in effect,
in the darkest part of Malkuth on the Tree of Life. If a person
were working a different tradition, they might utilize a different
archetype, such as Horus, Hecate, or some other archetype that
might be somehow affiliated with the middle pillar on the tree.
Since we are working within the Golden Tradition, it only makes
since that the Cicero's chose the goddess that is the presider
of Equilibrium during the actual initiations. It should also
be pointed out that during the Equinox ceremonies of the Golden
Dawn the office of Hegemon is of prime importance during the
ceremony as she is the reconciler between all of the forces.
By working with this archetype during the meditation we help
to ensure that we are dealing with balanced energies within our
Psyches, or aura, as well as the physical temple in which we
perform the initiations. This archetype also works to further
enhance the initiatory process by enabling us to work with the
other archetypes of the neophyte hall in a balanced and effective
manner, and helps to assist us in making contact with these other
archetypes when we begin practicing and going through the self
initiation rituals.
I remember reading some mythology in one of my books in which
Themis not only maintained order, but she also regulated ceremonies.
She invited the gods to feasts and gatherings, much as she will
speak with the Gods in the beginning of the Self Initiation ceremony
for the Neophyte. she also watched over the birth of Apollo and
Artemis, which to me is symbolic of the birth of the initiate
from darkness into Light.
From the Z3 document
The Hegemon, the representative of the Goddess of Truth and
Justice, is consequently sent to superintend the preparation,
symbolizing that it is the Presider of Equilibrium who is to
administrate the process of Initiation, by the commencement of
the forces of equilibrium in the Candidate himself, through the
symbols or rectitude and self-control. But the actual preparation
of the Candidate should be performed by the Sentinel - the "Watcher
Without" - to show that this preparation must be accomplished
before the establishment of equilibrium can occur. Therefore,
does the Hegemon superintend the preparation rather than perform
it actually.
…The reception and consecration take place symbolically
in the darkest part of Malkuth. The moment this is finished,
the Candidate is conducted to the foot of the Altar that is under
the citrine part of Malkuth which receives the impact of the
Middle Column. Now, the Hegemon throughout the Ceremony acts
as guide, prompter and answerer for the Candidate. His office
toward the Candidate is analogous to that of his Higher Soul
- wherefore also, the Hegemon holds in his hand the Mitre-headed
scepter to attract, since it is the scepter of Wisdom, the Higher
Self of the Candidate.
…..At the same time that the first consecration establishes
a semblance of the Pillars to his right and left, it also has
drawn forth from him a semblance of himself to the place vacated
by the Hegemon between the Pillars.
2. Why do we do these meditations in the first place instead
of simply
starting with the Neophyte material?
Same reasons, for the most part, as the above explanation.
We have to open a channel in order for the forces of the Neophyte
ceremony to filter through our subtle bodies effectively. There
must be the ability for the archetypes and energies that are
invoked during the initiation rituals to be able to effectively
filter through our subtle bodies and psyches in order for the
full impact of the initiations to be realized. This is not to
say that it could not be done without going through the probationary
period, but this period assists in building a channel, or conduit,
within ourselves for the forces to work through more effectively.
3. Why the different forms of the Goddess are used in the
meditations?
In the first meditation she is referred to as SOTEIRA (Saviour
Goddess or Protectress as compared to Soter, or Saviour God)!
EUBOULOS (The Good Counselor)! Her attributes are a pair of scales
which we receive from her to help balance ourselves and prepare
us for judgement, which is done partially with the feather that
we receive with the second meditation. She protected the just
and was also called Soteria (the Protectress or Saviour Goddess)
and punished was responsible for dispensing punishment for those
found guilty of crimes. Judges often gave their verdicts on what
they believed to be her advice. Themis was also considered to
be the goddess of wisdom and was often called by the title of
Euboulos, or the good counselor. When referred to with this title
she was often viewed as watching over public gatherings. She
was also the interpreter of gods will so she thought of as the
deliverer of oracles from the gods.
In the second meditation, part of the visualization is that
of receiving the Feather, and it is this feather that that is
placed and absorbed into the forehead. She then activates and
sends an influx of energy to vitalize the sacred centers of the
aura, and this together with the absorption of the feather, is
intended to further bring a sense of balance within the person,
and to further align the individuals energies within the aura.
So, in the first meditation she gives us the scales, and the
nectar of life, or the Ambrosia of the Gods. In the second meditation
she assists us in further opening a channel within us to assist
us in incorporating the energies in a safe and balanced manner
through the Middle Pillar, which is often associated with air,
hence the use of the feather. It should also be pointed out that
our forehead, where we receive the feather, is also the place
of the 3rd eye, and this should reveal to us that it is with
insight, clear seeing, and intuition, that we may better perceive
the middle path of balance and control. Some depictions of the
opening of this sacred center shows the 3rd eye as having a pair
of wings, so there is some evidence that this portion of the
meditation is designed to work specifically upon this center.
In the 3rd meditation we are given the feather, with which
the heart is weighed, as well as the jar in which the heart is
placed. So here we have been equipped with the necessary tools
to proceed to the initiation. We have received the scale in the
1st meditation, given the means to maintain balance in the 2nd,
and receive the feather and jar for the heart that are to be
used for judgment to ensure that we are found worthy in the third
meditation, which, incidentally, lasts for a period of two months
as compared to the previous two meditations that lasted one month
apiece. These are the tools that she gives us during our preparation.
4. What is the significance of the colors of violet and
yellow that are
used in the meditations?
The color Violet corresponds to Yesod on the Tree of Life,
and Yellow to Tiphareth, and natural position of the Hegemon
is between these two spheres in the Neophyte ceremony. The sphere
of Yesod deals with our subconscious and the "Treasure House
of Images" in one view, but also links us to what is termed
the Nephesch. In the Qabala there are three essential parts of
the soul, the Neschamah, the Ruach, and the Nephesch (or animal
soul). Eliphas Levi said the following concerning the three parts
of the
Soul: "The body is the veil of Nephesch. Nephesch is the
veil of Ruach. Ruach is the veil or the shroud of Neschamah."
This does not take into account the Yechidah and Chiah which
goes beyond the scope of this discussion. The Nephesch in many
ways corresponds to the underworld. It is responsible for sensory
perception and it communicates through symbols and images. As
one can guess, it is intimately tied to the body. Getting to
know what is going on in your body, in your sensory awareness,
will make you very intimate with the Nephesch. Here is one way
in which to look at the functioning of the Nephesch and the Ruach.
The Nephesch relates physical and sensory impressions to the
Ruach.
The Ruach asks the Nephesch to request insight about the impressions
from the Neschamah.
The Neschamah conveys images, dreams, and other symbol through
the Nephesch.
The Ruach interprets and relates these spontaneous impressions
to our normal everyday world.
In many ways the magician works to clear out the Nephesch. He
or she uses techniques to assist in clearing away things that
restrict or block insights that might come from higher levels
of life. He or she should be working for an integrated and clear
mind. Now, it is during the initial invocation that we proclaim
ourselves to be a seeker of Light, and dedicate ourselves to
the pursuit of Initiation. It is also during this time that we
initially seek the guidance of the goddess in one of her forms.
In a sense, during the meditation one could in effect see that
we are working with the energies of Yesod and attempting to make
this connection with our Nephesch in order to balance this portion
of ourselves and prepare the way for a more balanced and integrated
experience of greater light.
Now the Ruach is often thought of as the conscious everyday mind,
as is also that which pertains to the sphere of Hod, but there
is a higher aspect of the Ruach which we all aspire to as well
that deals with full Briatic consciousness and enlightenment.
For the moment we are simply dealing with that aspect that is
familiar to us in our day to day lives. The Ruach is in some
thought supported by the Nephesch. Through its actions in the
world, the Nephesch embeds its habits and desires, as well as
perceptions into the Ruach and consciousness of the aspirant.
It can often take considerable time to undo the damage that has
been done in our current lifetime by improper thought patterns,
beliefs, and perceptions. It is during the visualization of the
yellow phase that we actually visualize the form of the goddess,
invoking her presence and energy, and asking for her help in
assisting us on the path. Some things to note at this point in
the meditations is that she is addressed in terms that denote
Justice, Balance, Fairness, Safekeeping, and is addressed as
the Mediator between us and the Gods.
So, in a sense we are engaging Yesod and our Nephesch during
the initial stage of the meditation, working to invoke energies
of light, aspiration, healing, and balance into that aspect of
our natures that correspond with the sphere of the moon, then
we change our color to the sphere of the Sun while we invoke
the Image and energies of the Goddess directly, filling our aura
or sphere of sensation with the energies of balance, Justice,
etc., dealing with the Ruach and hopefully enabling these energies
and meditations to work through our subconsciousness into our
conscious minds. In effect, we are preparing a corridor for the
initiatory energies of the Neophyte ritual to manifest from higher
levels through our Nephesch and then through to our conscious
minds.
These meditations are designed to put us into contact with the
archetype, but that contact must be made from within ourselves,
and in this way we make contact.
4. Why do we change the color of our Aura when visualizing
this?
Much of the explanation or this is given in the above question,
but there is a further item here that may need to be touched
upon. During the Neophyte ceremony there are stages where manipulations
are performed within the aura of the Candidate. By learning to
visualize our aura in this fashion, this helps to ensure that
the archetypes that we encounter in the Neophyte ritual, as well
as the ritual actions and gestures, can help to ensure that a
true change in the sphere of sensation of the aspirant that is
performing these rituals on their own takes place.
5. What role does this play when I begin working with the
Officer forms
as outlined in the manual?
As stated above, these meditations help to open a channel
and dialogue between the various aspects of a persons psyche,
and in effect allows us to make contact with the archetypes,
specifically that of Thme. As the office of the Hegemon assumes
this godform during the ritual, it is the Hegemon, or Thme that
acts as the mediator for us in dealing with the gods and godforms
of the Neophyte ritual. By opening up this channel within ourselves
we are assuring that when it comes time to actually begin "practicing"
the Neophyte ritual, this aspect of ourselves, or the Archetype,
or the Goddess, will indeed be successful in assisting us to
bring through the initiatory energies.
The Following information from the Z documents of The
Golden Dawn, Published by Llewellyn publications, will also
be of interest to the aspiring student and should not be neglected.
It is recommeded that the student study these documents well
when the opportunity arises.
Z1
"Enterer of the Threshold" is the name of the 0=0
Grade of Neophyte. "The Hall of the Neophytes" is called
"The Hall of the Dual Manifestation of Truth," that
is of the Goddess Thmaah whose name has three forms according
to the nature of her operation. This is explained under the chapter
concerning the Hegemon.
The station of the Hegemon is between the Two Pillars whose
bases are in Netzach and Hod, at the intersection of the Pats
Peh and Samekh, in the symbolic Gatewayof Occult Science - as
it were, at the Beam of the Balance, at the equilibrium of the
Scales of Justice; at the point of intersection of the Lowest
Reciprocal Path with that of Samekh, which forms a part of the
Middle Pillar. She is placed there as the Guardian of the Threshold
of Entrance and the Preparer of the Way for the Enterer - therefore
the Reconciler between Light and Darkness, and the Mediator between
the Stations of Hierophant and Hiereus. The Symbols and Insignia
of Hegemon are:
The Robe of Pure Whiteness, bearing on the left breast a Red
Cross
The Mitre Headed Sceptre.
The Lamen suspended from a Black Collar.
"Before the Face of the Gods in the Place of the Threshold"
is the name of the Hegemon, and she is the Goddess Thma-Ae-St
having the following Coptic forms:
Thma-Ae-St - This as regards the Middle Pillar and the influence
from Kether
Thma-aesh - This more Fiery as regards her influence with
respect to the pillar of Severity.
Thmaa-ett - This more Fluidic with regard to her influence
with respect to the Pillar of Mercy.
Z3
The Hegemon, the representative of the Goddess of Truth and
Justice, is consequently sent to superintend the preparation,
symbolizing that it is the Presider of Equilibrium who is to
administrate the process of Initiation, by the commencement of
the forces of equilibrium in the Candidate himself, through the
symbols or rectitude and self-control. But the actual preparation
of the Candidate should be performed by the Sentiner - the "Watcher
Without" - to show that this preparation must be accomplished
before the establishment of equilibrium can occur. Therefore,
does the Hegemon superintend the preparation rather than perform
it actually.
…The reception and consecration take place symbolically
in the darkest part of Malkuth. The moment this is finished,
the Candidate is conducted to the foot of the Altar, that is
under the citrine part of Malkuth which receives the impact of
the Middle Column. Now, the Hegemon throughout the Ceremony acts
as guide, prompter and answerer for the Candidate. His office
toward the Candidate is analogous to that of his Higher Soul
- wherefore also, the Hegemon holds in his hand the Mitre-headed
scepter to attract, since it is the scepter of Wisdom, the Higher
Self of the Candidate.
…..At the same time that the first consecration establishes
a semblance of the Pillars to his right and left, it also has
drawn forth from him a semblance of himself to the place vacated
by the Hegemon between the Pillars.
Concerning the Equinox Ceremony
First comes the establishment of a vertical current in the
direction of the middle column by the exchange of words between
the Hierophant and the Hiereus, while the Hegemon, who is in
the whole Ceremony of the Equinox the important Officer, by reason
of his insignia, seals and arrests the current in the centre
by a single knock and the words "I am the Reconciler between
them." Then follows the cross current established between
the Stolistes and Dadouchos - again fixed and sealed by the Hegemon,
thus symbolizing the equilateral cross of the Elements (of which
the centre would naturally be about the invisible station of
Harpocrates) but is arrested by the Hegemon between the columns.
The cross currents are thus thrown into the image of the Calvary
Cross of the Rivers to ally it with the symbolism of Tiphareth
and of the Sephiroth.
