Magical States of Consciousness: Pathworking on the Tree of Life - Melita Denning 1985

Preparation and Working

So you are going to explore the wonderful levels and states of consciousness which can be encountered in the inner worlds of your own being. Before giving the texts of the Pathworkings through which you will set out on this exploration, there are still several factors we need to consider. There is: I. some of the symbolism relating to the visualized temples of the Spheres; II. the furnishing and arrangement of the physical place of working; III. deep mind programming prior to the Pathworking; and IV. the method of opening and conducting a Pathworking.

I. Symbolism Relating to Visualized Temples

Some details of the Pathworkings given in this book are adapted specifically to Aurum Solis tradition and custom. However, the amount of Aurum Solis material employed in this way is minimal, and is confined entirely to some of the appurtenances of the temple of the Sphere of Destination in which each Path ends.

These appurtenances, as used in Pathworking, are here described with more particulars:

1. The Two Pillars, Machetes and Nomothetes

Other traditions have given them other names. These names are Greek, and signify Warrior and Lawgiver. The pillars represent the columns of Severity and Mercy of the Tree of Life, and in most of the Pathworkings they flank the interior of the temple entrance. In Aurum Solis tradition they are usually black with white capital and base and white with red capital and base respectively, and they should be considered so in these Pathworkings—that is, the black pillar on our left, the white on our right—unless stated otherwise.

The temples of the Sun Sphere, concluding the highest three Paths in this series, have each some variation regarding the pillars. On the 26th Path the pillars are a part of the megalithic structure, not additional to it, and are distinguished by being green and gold respectively. On the 24th Path the temple of the Sun Sphere consists of a pyramidal roof supported by four crystal pillars with no distinction of color, between two of which (the north-west and the south-west) we enter. On the 25th Path the pillars are the normal colors of Machetes and Nomothetes, and we find ourselves standing between them when the temple comes into manifestation around us; then we move forward into the temple, thus making our entrance in the normal manner.

In some traditions, notably the Medieval Guild mysteries, the pillars are white (Female—Severity) and red (Male—Mercy) respectively. An ancient pair found in Phoenicia were emerald and gold, comparably to those in our megalithic circle. A meaningful contrast is the essential.

The purpose of entering the temple of the sphere between the two pillars at the conclusion of our Pathworkings, is to confirm the influence of the Sphere, entrance to which has been made at an identifiable point a little previously, and to align our faculties with that influence.

2. The Bomos

This is an upright altar, traditionally proportioned as a double cube. As visualized in a Pathworking it is usually covered with drapery of a color suited to the Sphere, and may stand in the eastern end of the temple or centrally, as appropriate to a specific occasion.

3. The Banner of the New Life

The great symbol of Aurum Solis: the Eight-pointed Star in the form of an endless interlace, white upon a black ground. Within the center of the Star is a yellow octagon, “voided”—that is, consisting only of a perimetric strip—and having in its center, which is the center of the whole figure, a small equal-armed cross in red, solid upon the black ground. The endless renewal of the New Life is signified alike by these concentric figures as by the endless interlace of the Star itself.

4. The Mystical Tessera

This is the primal magical implement of Aurum Solis working, a talismanic focal point for the Inner Plane forces of the tradition. It consists of a small tablet of wood, about 2½ inches across. On this is represented another form of the Eight-pointed Star from that described above: two voided squares interlaced, one white and one red, the diagonals of one square being turned 45 degrees from the diagonals of the other upon a common centerpoint.

In these workings we visualize the Mystical Tessera as lying upon the Bomos.

When these objects are named in the text of a Pathworking, those who wish to follow Aurum Solis usage should visualize them as given above. When it is not desired to do this, symbols of another tradition may be substituted in visualization as found suitable. A Pentacle or the image of a Sphynx, for example, might replace the Mystical Tessera, or another emblem might replace the Banner of the New Life. The banner might show for instance the Hexagram, the red and white Alchemical Roses, or the Eye in the Triangle. What is essential here is that the symbolism of the banner should represent to those who visualize it the attainment of adept-hood, the fulfillment of the Great Work, or the goal of their aspiration in whatever manner expressed.

Where the number Eight is used in connection with the symbolic imagery of the Sun Sphere, it should be recalled that this use of the number, together with its connotation of regeneration, has a venerable place in the Western Mystery Tradition generally and is by no means limited to Aurum Solis usage. However, if (as for example in the megalithic temple of the 26th Path) other groupings such as fives or twelves are preferred, that is fine too.

II. Furnishing and Arrangement

of Place of Working

There should be no confusion between the symbolic contents of visualized temples and the requirements for the physical environment in which the Pathworking takes place. In the physical place of working, no matter which Path is being worked, the altar is always placed centrally and is always draped in black. Upon it is placed the Mystical Tessera (or other chosen device) and a single lighted lamp. Chairs for the participants are essential. These should be noiseless and comfortable enough not to distract the attention of the occupants and should be placed in a circle (or oval) around the altar. If only a few people are participating, so that they would be too isolated in a circle, an arc should be formed instead.

A reading desk or music stand should be placed for the use of the director of the working, who remains standing throughout. Near by should be a side table, with a bell or gavel for sounding the battery at the close of the working, and a thymiaterion (standing incense pot) with incense.

The wearing of a simple white robe, preferably hooded, is recommended for the participants but is optional.

At the conclusion of each Pathworking text will be found the direction, Battery 3-5-3. These indicate groupings of strokes of bell or gavel which are to be given in a steady, measured manner. It will be noticed that this battery conveys in a symmetrical pattern the great magical Number, 11: its purpose at the end of a working, after allowing the participants a moment to dwell inwardly upon the conclusion, is to re-center their consciousness in the material world.

The incense to be used for each Pathworking is associated with the Sphere of Destination. It is intended to attune the psyche to entry into the state of consciousness of that Sphere, and consequently in choosing the incense some consideration should also be made of the influences through which, upon this Path, approach has been effected. In each Pathworking text, indication is made of the point at which the incense should be placed upon the hot charcoal.

The traditional pure incenses for use for each Pathworking are as follows:

If preferred, however, or should the traditional incenses not be obtainable, incense sticks may be used instead: regard being had, in choosing them, to one’s personal feeling of their suitability to the Sphere of Destination and to the Path, as above mentioned.

III. Deep Mind Programming

Prior to Pathworking

Preceding each Pathworking in the ensuing series (Chapter 7) there is a list of correspondences and a specially designed mandala.

The correspondences given include those of the Sphere in which the Path begins, of the Path itself, and of the Sphere of Destination. These lists are not meant to be exhaustive, but simply to give the symbols and representative materials which are introduced or expressed in the texts of the Pathworkings.

The symbolic design which is also to be found at the head of each Pathworking is termed by us a “mandala” for very specific reasons.

A mandala is by tradition usually circular, but not necessarily so. It is, essentially, a symbolic “statement” in visual form regarding the exterior cosmos, or an aspect or portion of it; or expressing an interior state. (The exterior and interior interpretations are not truly separable.) A circular mandala expresses a contemplation of these matters made in, and inducing, an inner ambience of non-stress, non-action. Other shapes, such as our rectangle, express and can create stresses in that aspect of being which is represented by the mandala as a whole. This is needed here: to initiate any psychic or magical action, the creation of stresses in the astral ambience is necessary, and much of the conduct and equipment of Art Magick generally are directed to pinpointing and activating the correct stresses for the desired outcome.

Here, the design of the mandalas and the guidelines about be to given for their use are directed solely to motivating action within the psyche of the individual in relation to the Path represented.

Besides incorporating a symbolic indication of the area of intended action, the mandala—any mandala—has another intensely significant feature: its center.

The center, in a typical mandala, is an image of that which is coming, or is to come, into being or manifestation.⁵

In each of our Pathworking mandalas, the center is represented by a carefully-chosen pattern which may remind you of a hypnotic device. It is not intended to throw you into deep trance, which is a relatively rare state and is not needed for most psychic purposes. The patterns at the center of our mandalas are however sufficiently potent, when used as we direct, to induce in your deep mind the internal psychic action which they suggest. Each of these patterns, independently of your listening to the Pathworking text, sets up a “stress” relating to the particular Path of the Tree of Life. When one of the mandalas is employed as directed, your deep mind will be motivated to pass through the “doorway” of the mandala and to neutralize the stress by exploring the indicated Path.

A particularly effective way of combining the use of the mandala with the evocative power of the correspondences can be employed prior to a Pathworking to enhance and intensify it. One way of doing this on the occasion of the working is shown in the “Formula for Opening a Pathworking” given below. Here are two other methods, either of which would be used by participants privately and individually the evening before. Both are intended for participants with some experience of Pathworking: Method B is, additionally, more advanced than Method A. Preferably, either should be performed shortly before sleep.

Use of Mandala and Correspondences: Method A

First read the correspondences reflectively, not seeking to memorize them so much as to discover, through them, the character of the spiritual realities to which they relate. Go back over them if you wish, taking care not to confuse the sections to which they belong.

Put the list aside. Take the mandala, placing it at a normal reading distance from your eyes and central to your field of vision. Keeping it quite steady, rest your gaze upon it, not consciously concentrating upon any part. While you do this, mentally recall the correspondences as far as you can, and allow your mind to dwell especially upon any which you find particularly striking or appealing.

Half an hour is ample to allow for the whole of this practice. If it can be the last topic to occupy your mind before sleep, it will be particularly powerful in conditioning your deep mind for the next day’s Pathworking.

Use of Mandala and Correspondences: Method B

As in Method A, read and reflect upon the correspondences. Then place the mandala at a normal reading distance from your eyes, taking particular care that it is central to your field of vision and is quite steady.

Gaze at the mandala: at first dwelling upon its symbolic design, then bringing your gaze to rest on the central pattern. Contemplate it passively: if it “plays tricks” with your sight, accept this without concern.

After a few minutes, when you should feel you can visualize the mandala—at least its main features—close your eyes and do so. (Don’t look again to refresh your memory: you can be sure your deep mind is recalling more than your conscious mind can do!) With closed eyes, “see” as clearly as you can the surrounding design and the central pattern. Then, in imagination, go right through the doorway, through the central pattern. Imagine the pattern flowing all around you as lines of energy as you pass through it. Then allow the energy pattern to fade from consciousness, and, while you remain sitting with closed eyes, reflect upon the correspondences.

Make this practice if possible the last topic to occupy your mind before sleep. It is a powerful and advanced method of conditioning your deep mind for the next day’s Pathworking.

IV. Opening and Conducting the Pathworking

We come now to the formula for opening a Pathworking, and to general observations on how a Pathworking should be given and received. The standard formula given here is effective and simple: the context of a Pathworking offers no place for elaborate preparatory rites. Provision is made within the formula for the inclusion of the practice with the correspondences and the mandala, if this practice has not been performed by the participants on the previous day.

Formula for Opening a Pathworking

All physical appurtenances being in readiness, the participants are assembled, standing in a circle around the altar.

1. A single stroke of bell or gavel is sounded.

2. The director states, “I proclaim a working of the ________ Path of the Tree of Life.”

Uniting of Energy

3. The director gives instructions step by step to guide participants through the following procedure:

i. Still standing in their circle, all link hands, right over left.

ii. A single sphere of white light is visualized above the center of the circle.

iii. This sphere grows brighter and more radiant, until the light from it encompasses all participants.

iv. All participants feel energy flowing powerfully through them, anti-clockwise around the circle as their right hands give and left hands receive.

v. Additionally to this, all participants visualize a wall of blue light enclosing their circle and revolving clockwise.

vi. After a few moments, all visualizations and sensations are allowed to fade from consciousness.

vii. The participants unlink hands and seat themselves.

Directives to the Deep Mind

4. The participants are reminded to sit in an easy posture, relaxed but not slumped, which they can maintain throughout the working. There should be no crossing of arms, legs or ankles. Breathing should be steady, even and quiet, and should be continued thus throughout the working.

5. (This paragraph and the next should be omitted if the participants have performed the practices with the correspondences and the mandala the day before. In that case, proceed now to 7.)

The mandala of the Path is contemplated. If each person has a copy, the gaze should be kept upon this during the process of section 6 following. If there is but one copy, it should be looked at briefly but intently to fix its essentials in the memory, then it should be passed to the next person. In the former case the eyes will naturally remain open until the end of 6. In the latter case, the eyes are to be closed as soon as they cease looking at the mandala, and the hood (if robes are worn) is to be drawn over them.

In the usage here described, no effort is made at this time to pass consciously through the “astral portal.” Together with the material in 6 here following, this image becomes programmed into the working symbolism of the deep mind to give it direction and to enrich its resources.

6. The director reads aloud the list of correspondences which precedes the text of the Pathworking. The purpose of this is that the listeners may recognize, consciously or unconsciously, the significance of the references to those symbols or materials where they occur in the text. It is thus not necessary that the participants should try to memorize these items as they are read out, although some of them may easily remain distinct. It is important however that the reading should be done in an interesting manner, making sure the Hebrew letters are clearly identified for instance, adding perhaps a few words of explanation here or there. Above all, the three divisions of the correspondences (of the initial Sphere, of the Path itself, and of the Sphere of Destination) need to be plainly distinguished from one another.

Invocation of the Divine Names

7. After a suitable pause at the conclusion of this material, the Director makes the appropriate invocation for the Path. The full texts of all the necessary invocations for the Pathworkings given in this book follow here:

32nd path

May we be encompassed by the power of the name ADONAI MELEK and established in the Palace of Malkuth, the Kingdom. May the portal of the 32nd Path be opened to us, and may we journey thereon in the power of the names YAHVEH ELOHIM and AIMA to the gate of the Sphere of Yesod, the Foundation. And, in the name SHADDAI EL CHAI, may the gate of Yesod be opened to us and may we be firmly established in the wonders of that Sphere.

31st path

May we be encompassed by the power of the name ADONAI MELEK and established in the palace of Malkuth, the Kingdom. May the portal of the 31st Path be opened to us, and may we journey thereon in the power of the name ELOHIM to the gate of the Sphere of Hod, Splendor. And, in the name ELOHIM TZABAOTH, may the gate of Hod be opened to us and may we be firmly established in the wonders of that Sphere.

30th path

May we be encompassed by the power of the name SHADDAI EL CHAI and established in the palace of Yesod, the Foundation. May the portal of the 30th Path be opened to us, and may we journey thereon in the power of the name ELOAH V’DAATH to the gate of the Sphere of Hod, Splendor. And, in the name ELOHIM TZABAOTH, may the gate of Hod be opened to us and may we be firmly established in the wonders of that Sphere.

29th path

May we be encompassed by the power of the name ADONAI MELEK and established in the palace of Malkuth, the Kingdom. May the portal of the 29th Path be opened to us, and may we journey thereon in the power of the name EL to the gate of the Sphere of Netzach, Victory. And, in the name YAHVEH TZABAOTH, may the gate of Netzach be opened to us and may we be firmly established in the wonders of that Sphere.

28th path

May we be encompassed in the power of the name SHADDAI EL CHAI and established in the palace of Yesod, the Foundation. May the portal of the 28th Path be opened to us, and may we journey thereon in the power of the name YAHU to the gate of the Sphere of Netzach, Victory. And, in the name YAHVEH TZABAOTH, may the gate of Netzach be opened to us and may we be firmly established in the wonders of that Sphere.

27th path

May we be encompassed in the power of the name ELOHIM TZABAOTH and established in the palace of Hod, Splendor. May the portal of the 27th Path be opened to us, and may we journey thereon in the power of the name ELOHIM GEBOR to the gate of the Sphere of Netzach, Victory. And, in the name YAHVEH TZABAOTH, may the gate of Netzach be opened to us and may we be firmly established in the wonders of that Sphere.

26th path (first working)

May we be encompassed by the power of the name ELOHIM TZABAOTH and established in the palace of Hod, Splendor. May the portal of the 26th Path be opened to us, and may we journey thereon in the power of the name YAHVEH ELOHIM. And, having tasted of the adventures of that Path, in the name ADONAI MELEK may we be received and established in the Sphere of Malkuth, the Kingdom.

26th path (subsequent workings)

May we be encompassed by the power of the name ELOHIM TZABAOTH and established in the palace of Hod, Splendor. May the portal of the 26th Path be opened to us, and may we journey thereon in the power of the name YAHVEH ELOHIM to the gate of the Sphere of Tiphareth, Beauty. And, in the name YAHVEH ELOAH V’DAATH, may the gate of Tiphareth be opened to us and may we be firmly established in the wonders of that Sphere.

24th path (first working)

May we be encompassed by the power of the name YAHVEH TZABAOTH and established in the Sphere of Netzach, Victory. May the portal of the 24th Path be opened to us, and may we journey thereon in the power of the name ELOHIM GEBOR. And, having tasted of the adventures of that Path, in the name SHADDAI EL CHAI may we be received and established in the Sphere of Yesod, the Foundation.

24th path (subsequent workings)

May we be encompassed by the power of the name YAHVEH TZABAOTH and established in the palace of Netzach, Victory. May the portal of the 24th Path be opened to us, and may we journey thereon in the power of the name ELOHIM GEBOR to the gate of the Sphere of Tiphareth, Beauty. And, in the name YAHVEH ELOAH V’DAATH, may the gate of Tiphareth be opened to us and may we be firmly established in the wonders of that Sphere.

25th path

May we be encompassed by the power of the name SHADDAI EL CHAI and established in the palace of Yesod, the Foundation. May the portal of the 25th Path be opened to us, and may we journey thereon in the power of the name EL to the gate of the Sphere of Tiphareth, Beauty. And, in the name YAHVEH ELOAH V’DAATH, may the gate of Tiphareth be opened to us and may we be firmly established in the wonders of that Sphere.

The Pathworking proper

8. The director now proceeds to the reading of the relevant Pathworking text, as given in Chapter 7.

Reading and Receiving the Pathworking

The art of reading a Pathworking has some features in common with the traditional art of storytelling. There is a certain intimacy about it, a feeling that the reader is speaking to each participant. The reader should speak loudly enough to be distinctly heard, but without any needless declaiming the general effect should be pleasant and soothing, but the highlights in the text should be given as much dramatic emphasis and staccato rendering as the subject matter warrants.

To be able to read in this manner, we would repeat that the reader should be thoroughly familiar with the text, so as to deliver it in naturally meaningful tones and phrases. The mind of the reader should all the time be on the meaning rather than on the words: besides helping expressiveness, this approach also helps the reader to avoid stumbling. The reader of a Pathworking should practice visualizing the images in the text while reading. If the initial linking of energies has been potent, this visualization will ensure that the Pathworking is a profound and vital experience for reader and recipients alike. Even if the initial linking has seemed to lack something (as is sometimes the case when a number of the participants are meeting for the first time) the quality of the working itself, and above all the psychically shared experiences of the visualizations, can completely transform the feeling of the meeting.

(Here a note may be interposed for the attention of leaders of Pathworking groups. The stronger the bond of fellowship which develops among the members of your group, the more intense and valuable will be their experiences of Pathworking: also, the easier it will be for any newcomer to discover, and identify with, the special feeling of the group and of the working. One reason for this is that the unconscious of each person will feel more secure within the group aura which will be generated. So why not have the members of our group regard themselves as a kind of Astral Exploration Club, or Pathworkers’ Guild, or whatever? Remember, the unconscious loves a game, and the best games are the kind which the secret self can play seriously. The concept might be developed according to the ideas of your group, perhaps with tokens of membership, perhaps with a clubroom with annotated “maps” of the Paths, anything which helps make the project real for all participants.)

The participants—those who sit listening to the text of a Pathworking as it is read to them—have also their share to contribute towards its success. A Pathworking is, after all, a working, passive though the listeners’ part in it may seem to be.

This is not a work of the intellect: but while the intellect stands aside, the other faculties of the psyche will be as busy as the colony of bees referred to in an earlier chapter. Attention needs to be kept upon the text as it is read out, whether one is hearing it for the first or the tenth time. It can always be a new experience, for one is never quite the same person receiving it. Besides being engaged in maintaining this attention (which, at the most, can in reality be only approximately continuous) the will has also to maintain the process of visualization until this becomes spontaneous. Visualization should comprise at least the main scenes and symbols of the narrative, and will most probably include much more.

As has been indicated, this visualization is not a matter of the exact reproduction of images. This is where the deep mind most noticeably begins to play its part. Attention should be given also to its contributions, which are likely to build their own patterns around the main theme: the conscious mind should in this be receptive and not censorious.

It should be remembered here that (1) not every part of the deep mind need be working along the particular line of fantasy which now impinges upon the consciousness: quite other material is probably being produced at more hidden levels; (2) that which is unconscious is not lost, but remains in the “memory bank” for future recall and even for future unconscious development; (3) as a result of the claims of this intense inward activity upon the conscious attention and also upon the unconscious focus, an altered state of consciousness will almost certainly be entered. (Some altered states of consciousness are so tenuous as frequently to escape detection, but they are none the less real for that, and prepare the way for easy entry into a deeper state.) The alteration will be further developed by entry into the Sphere of Destination. Even though the final battery with bell or gavel will be recognized as a signal for return to normal consciousness, this return may take a few seconds to accomplish satisfactorily. You have journeyed upon the Path and have entered into a Magical State of Consciousness: and you may be assured that your deep mind will take care not to lose, at your return to normal consciousness, the treasures of achievement and experience which it has garnered in the working.

5. The “center” of the human body is the navel, which continues to represent the umbilical nexus with the astral matrix long after the umbilical cord to the physical mother has ceased to exist. The center of the symbolic Wheel of the Universe is the axle-hole, representing the “negative being” which is the perpetual source of all being. In the well-known representations of the Dance of Shiva, the deity represents the central cause and origin, which is also the end, of all. The center of the Rose Cross is the rose ever-becoming in an eternal blossoming. The center of the Banner of the New Life is the equal-armed cross which represents the new cycle of spiritual life forever springing forth. Each of these can be considered as a mandate, and each shows a special interpretation of “the center.”