14 December (Hadit) Liber CCXX, 2:7-8
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(v. 73) 7. I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. "Come unto me" is a foolish word: for it is I that go.
(v. 74) 8. Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper. -
My meditation and worship practice today is, as a preliminary, to let the various attributes from verse 7 flow through me and ignite their impressions - and then to spend the rest of the day adoring the Angel through the formula of verse 8, i.e., through silence.
A few Ruach observations on the verses, just to expel the talkative ones from the sanctuary...
@CCXX said
"(v. 73) 7. I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. "Come unto me" is a foolish word: for it is I that go."
We have already seen Hadit as related to a Mercurial idea; and here that becomes even more strikingly clear. The “Magician” is Beth, Mercury, and especially related to Yod, Virgo. The “Exorcist” is but the opposite side of that coin. And “axle” is, in Hebrew, Yod, the axle (both center and shaft, Kether and Chokmah) of the Wheel of Life or Wheel of Fortune.
The Magician is both Word and Will. He is also likely used here to represent the weaver of illusion, the formulator of Maya (see Liber Magi and Liber 418). “Magician and the Exorcist” are then the creator and banisher of a given reality, that which utterly defines and patterns reality by its passage &c.
If “the cube in the circle.” means the “cube within the sphere,” then it refers to the Enochian model of the cubical Universe within concentric spherical Aethyrs. If “circle” is literally meant, however, then we have an altar within a magical circle, and a phallic stone or cube existing within the feminine symbol. “Cube” and “stone,” of course, depict the object of the Great Work whereby “Father” and “Son” are seen as One (ABN). “Cube” also requires six sides, hence a solar (which also always means stellar) idea within the circle of Nuit, or (within the microcosm) of a given ego.
In any case, this “axle” and “cube” are both something at the center, and the “wheel” and “circle” are both circular or cyclical. Both express Centrum in Trigono Centri, and many ideas we associate with Hadit, including the phallic, creative, central, vital, &c.
The last sentence merely reiterates, perhaps more clearly, what we already have discovered. Unlike Nuit, He does not say, “Come unto me;” for it is He who responds to Her love-song. His nature is that of going, the essential nature of Deity. In this there is a marvelous pun; for we shall learn in v. 16 that His name may begin with a “V” and vadit is Latin for “He goes.”
@CCXX said
"(v. 74) 8. Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper."
The closest one can come to worshipping Hadit, the Hidden One, He who Goes, is to worship the Silence.
Harpocrates (Heru-pa-kraath) is also attributed to Kether, or to Kether within the Ayin Soph Aur. In his commentary to 777 Revised, AC wrote, “Against the number Zero Harpocrates is Silence and Rest. Amoun is the Concealed.” And Amoun is Hadit. In N.C., he equates Harpocrates with “the Secret Self of every man.”
Yet, we are admonished, the whole idea of worshipping Hadit is foolish. It is a wrong idea. Thus, this Book describes the distinctive cults of Nuit and Horus, but not one of Hadit, except as one Livest as Him.
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