Michael Wynn's Occult Reference Library
THE HEXAGRAM,THE HEXAGRAMS

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es can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the

ns and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars work from the north and south. in 31 addition, these banners are barriers or sign p

next, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divin

4 7 INITIATION CEREMONY

e letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet

ALEISTER CROWLEY BOOK OF LIES

ch is above the abyss, comprehended under the title of the first. but the vulgarians conceive of nothing beyond the creator, and therefore call him the first. he is really the fourth, being in chesed, and of course his nature is fourfold. this four is conceived of as the dyad multiplied by the dyad; falsehood confirming falsehood. paragraph 3 introduces a new conception; that of the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) i

erno ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the signs of l.v.x. but not the signs of n.o.x; for it is not he that shall arise in the sign of isis rejoicing. commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; bo

seed, is perfect in itself. little children, love one another! book of lies get any book for free on: www.abika.com 145 [148] commentary( xi-theta) the key to the understanding of this chapter is given in the number and the title, the former being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, a

e descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an

ALEISTER CROWLEY LIBER 777

artharath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lx

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ity. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain t

nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world:

x i, viii, supplement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to separate a particular force from the macrocosm, just as

to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the letter m exhibits the termination of this process. it is the hanged man of the tarot; th

stanzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equinox i, p. 17 "liber xxxiii" an account of a. a. first written in the language of his 217 period by the councillor von eckartshausen and now revised and rewritten in the universal cipher. equinox i, p. 4 "liber xxxvi. the star sapphire" an improved ritual of the hexagram. liber cccxxxiii (the book of lies, p.p. 46& 7, and appendix vi of this book "liber xli. thien tao" an essay on attainment by the way of equilibrium. knox om pax, p. 52 "liber xliv "the mass of the phoenix" a ritual of the law. liber cccxxxiii (the book of lies, pp. 57-7, and appendix vi in this book "liber xlvi "the key of the mysteries" a translation of "la clef des grands mysteres

prehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. the reprint with additions will shortly be published "liber dcccxi. energised enthusiasm" specially adapted to the task of attainment of control of the body of light, development of intuition and hathayoga. equinox ix, p. 17 "liber dcccxiii. vel ararita" an account of the hexagram and the method of reducing it to the unity, and beyond. unpublished "liber dcccxxxi. liber iod, formerly called vesta" an instruction giving three methods of reducing the manifold consciousness to the unity. adapted to facilitate the task of the attainment of raja-yoga and of the knowledge and conversation of the holy guardian angel. equinox vii, p. 101 "liber dcccxxxvii. the law of l

the silver :vedana :neshamah: point: crescent: 31 :hb:chyh: sulphur :right lower:agni or tejas :san n a :chiah: point: the red triangle :32 "bis :hb:npsh: salt :left lower :prithivi- the :rupa :nephesh: point: yellow square :31 "bis :h:ychydh :topmost :akasa- the black :vin nanam :iechidah: point: egg: table iii: lxxvii: lxxxi: lxxxiii: the planets: the attribution of: and their numbers: metals: the hexagram: 12: mercury 8: mercury: left lower point: 13: moon 9: silver: bottom point: 14: venus 7: copper: right lower point: 21: jupiter 4: tin: right upper point: 27: mars 5: iron: left upper point: 30: sun 6: gold: centre point: 31: saturn 3: lead: top point: 319 table iv :xcvii: cxvii: cxviii: cxxiv: cxxxiii :key scale:parts: the: the chakkras or: the: titles and: of: soul: centres of :hea

s 9 and 11. 381 the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10square. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10square is particularly attributed to the element of earth, see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, gr:iota-alpha-ome

is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the top of the lower triangle and trace it in dextro-rotary direction. the top of the lower should coincide with the central point of the upper triangle (ix. trace the hexagram of earth in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond# 383 (xi. trace the hexagram of water in the/ north, s

is hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond# 383 (xi. trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 384 "the greater ritual of the hexagram" invoking banishing- 2\ saturn *2 *1 1# 1 2# jupiter *1* 2* 1 *2\ mars- 2# 1<solar, hexagram was incorrectly printed in mpt. this version has been corrected from the equinox and confirmed by direct examination> 4:9# 6:7-*5:8 3:10- 2:11* 2:11/*1:12 sun 1:12- 6:7* 4:9 3:10 5:8-*2 *1/ venus- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth a

ing banishing- 2\ saturn *2 *1 1# 1 2# jupiter *1* 2* 1 *2\ mars- 2# 1<solar, hexagram was incorrectly printed in mpt. this version has been corrected from the equinox and confirmed by direct examination> 4:9# 6:7-*5:8 3:10- 2:11* 2:11/*1:12 sun 1:12- 6:7* 4:9 3:10 5:8-*2 *1/ venus- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, 385 beginning from the point which is attributed to the planet you are dealing with (see "777" col. lxxxiii. thus to invoke jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of# mercury/ your hexagram\ for the zo

astrological sigil- of the planet in the centre of# mercury/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require("777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1\ moon *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bysta

ALEISTER CROWLEY MEDITATION

rown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it i

ALEISTER CROWLEY SEPHER SEPHIROTH

croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)

m personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn c

te goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substa

ness *k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( wor

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

efold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also f

m, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual i

a-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley

ALEISTER CROWLEY THE I CHING

hou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure light, and raising thine mind to a fixed image of the situation into which you inquire. 7. then, gently toss thy sticks or coins toward the east; they wilst fall into a certain pattern which thou wilt arrange into an hexagram- the unit of divination of this book: yi king. the hexagram 8. an hexagram is made up of six lines; each line being yang or yin. the especial stick or coin is called "the moving line" 9. each line of the hexagram is numbered: the line nearest thyself is number one; whilst the farthest away is number six. an example 10. thou hast concentrated upon thy situation, and thine sticks have fallen thus: line 6- yang (a solid line) line 5- yang (a soli

he hexagram is numbered: the line nearest thyself is number one; whilst the farthest away is number six. an example 10. thou hast concentrated upon thy situation, and thine sticks have fallen thus: line 6- yang (a solid line) line 5- yang (a solid line) line 4- yang (a solid line) line 3- yang (a solid line) line 2- yin (a broken line) line 1- yin (a broken line- the moving line is in line 2) 11. the hexagram will look like this: 12. take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. th

pper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou d

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

pass only by favour of his own silent god, extended and exalted within him by virtue of his conscious act in affronting the ordeal. al iii,65 "through the second, gold" the new comment the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram (in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is not dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there

ALEISTER CROWLEY THE QABALAH

uarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of nothing, the qabalist smiles back the sublime retort, with these methods one did make everything out of nothing. besides these, there is still one more method a method of some little impor

e, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops i

e redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205

ny (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha=

ALEISTER CROWLEY THE SWORD OF SONG

nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 the principles of metaphysics. macmillan. an essay in ontology 75 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on practical grounds the

ALEISTER CROWLEY EQ I 1

161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations of the temple of solomon the king and the nine cunning craftsmen who laid them between the watch-towers of night& day. 163) and from that place are cast out all the lords who are the exactors of the debts of man- kind, and they ar

ALEISTER CROWLEY EQ I 5

n both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death. thv. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no en to this wondrous science; and when the sceptic sneers "with all these methods one ought to be able to make everything our of nothing" the qabalist smiles back the sublime retort "with these methods one did make everything out of nothing" besides these, there is still one more method- a method of some little impor

e, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this onl

h 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by

diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r

ALEISTER CROWLEY EQUINOX EQ I 1 2

at surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath d

hasana, only to find that i had hurt myself so this morning with it that i cannot bear it at all, even with the pillow to support the instep. i will just try and do a little pranayama, to see if i can 96 stay doing any one simple thing for ten minutes at a stretch! 11.30. twenty-five breath-cycles but it nearly killed me. i was saying over the ritual, and did so want to get to the formulation of the hexagram at least, if not to the reception. as it was, i broke down during the passage of the pylons, luckily not till i had reached that of tahuti. but it is a good rule; when in doubt play pranayama. for one can no longer worry about the path: the question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could d

ALEISTER CROWLEY EQUINOX EQ I 2 2

junction of the calvary cross is a hexagram composed of two hollow triangles of contrasting colors (independent sources give blue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. the top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram being concentric with the intersection of the arms of the cross. the note in the text indicates a defect in the illustration, that it should contain a white tau in its center. illustration "diagram 6. the lamen of the hierophant" this is a circular device. cross-ha

esh 6. 7. 2- diagram 40. the qabalah of nine chambers. illustration on page 278 approximated below: hb:shin hb:aleph hb:mem (o (o (o (o (o\ x(o)x (o (o (o (o- diagram 41. the tablet of the three columns after which the "hiereus" shows the practicus "the qabalah of nine numbers" and the tablet of the "forming the tree of life in the tarot" and the "hegemon" the tablet representing the formation of the hexagram, and known as "the tablet of the three columns; and also explains to him the mode of using the talismanic forms drawn from the geomantic figures. the "hierophant" then confers upon the practicus the title of "lord of the twenty ninth path" and the first part of the ritual is ended. 278 illustration on page 279 approximated below_ hb:resh hb:samekh hb:tzaddi_ names in air tablet yetzir

ALEISTER CROWLEY EQUINOX EQ I 2

nes 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii)

rd consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the 2\ south, saying "ararita" this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying

like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning from the\ point which is- attributed to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trac

ng with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trace 4,9# 6,7. the upper triangle-*5,8. 10,3# from its left hand- point and complete. 2,11\*2,11. trace the/*1,12.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with a

ought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only in analogy; he calls the my

, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation<
ALEISTER CROWLEY EQUINOX EQ I 3 2

edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "

lls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your pres

s liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchange

are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of th

ALEISTER CROWLEY EQUINOX EQ I 3 3

nd blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of sil

ALEISTER CROWLEY EQUINOX EQ I 6 2

t us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light remains] first probationer. o thou lord of harmony! master of the right will, thou who hast brought unto us

an lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333

AN INTRO TO STUDY OF THE KABALAH

ded either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of

ANALYSIS OF THE 5 6 INITIATION

olar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of h

BLAVATSKY H P COSMOGENESIS

a, forms the conclusion of the first word hoa, and the commencement of atah and ani, as if it were the connecting link between them. but[[hebrew] is the symbol of the unity and consequently of the unvarying idea of the divine operating through all these. but behind the[[hebrew] in the name hoa are the letters[[hebrew] and[[hebrew, the symbols of the numbers six and five, the male and the female, the hexagram and the pentagram. and the numbers of these three words, hoa atah ani, are 12, 406, and 61, which are resumed in the key numbers of 3, 10, and 7, by the qabalah of the nine chambers, which is a form of the exegetical rule of temura" it is useless to attempt to explain the mystery in full. materialists and the men of modern science will never understand it, since, in order[[vol. 1, pag

BLUE EQUINOX

he aspirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts. this book has not been published. it is the active counterpart of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the

tiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the chymical jousting of brother perardua. an account of the magical and mystic path in the language of alchemy. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the m

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrat

he head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notari

DAVID ICKE THE BIGGEST SECRET

through the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parliament) of the new state of israel, to the flag of israel, and itsmedical organisation, equivalent to the red cross.2so the very name rothschild comes from an ancient esoteric symbol connected toegypt as moloch (nimrod) the god of sacrifice. the hexagram only became used bythe jewish hierarchy as their symbol with the emergence of the rothschilds and it hasabsolutely nothing to do with king david as the jewish leaders well know. it is on theflag of israel because israel is not the land of the jews, it is the land of the rothschildsand those who dictate to them from even higher up the brotherhood pyramid. theycreated israel and they co

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

the scottish rite, and the 33 feathers representing the 33 of freemasonry. the tail feathers number 9, the number of degrees in the york rite. the eagle itself is a prominent icon of masonry, being used extensively in the scottish rite. looking just above the eagles head you will see 13 pentagrams within a cloud. the pentagrams are arranged in the shape of a hexagram- or greater seal of solomon. the hexagram is a powerful tool used by pagans to invoke satan. it is also the sign of anti christ with 6 points, 6 angles and 6 planes (666. to the sorcerer, the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number as mentioned above. this makes one won

DIABOLUS

thus by our work being done, thus cain manifests further. he is the son of satan, the son of the old dragon and bringer of light. as mentioned earlier with regard to alexander sanders, the triangle of darkness from the south lands of neph-kam we joined with the northern ascending triangle of light, thus six sides utilizing the power of the sun and the moon magick itself. robert cochrane described the hexagram as the following- 31 book of cain by michael w. ford, succubus publishing 2003 32 by elda isela ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. r

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

led by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on th

d by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the order of t

(q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space, where magickal operations can begin in a kind of "psychic vacuum. this ritual is celestial in nature. lbrp: the lesser banishing ritual of the pentagram. a general method of abj

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

irst heap, resulting in either four or eight, as in the second phase. after these three counts, the second heap will contain (5 or 9 (4 or 8 (4 or 8. these three figures indicate the bottom line of the appropriate hexagram (i.e, unbroken or broken, and whether moving or not. the 49 sticks are then bunched together again and the whole process repeated to discover the second line from the bottom of the hexagram, and so on until the six lines have been found. a table of interpretations of the upper and lower trigrams can then be consulted. a quicker system of divining the appropriate hexagrams involves tossing six coins; a set of i ching playing cards has been marketed in the united states, permitting an even more rapid divination. there are several translations currently available, and it is

FREEMASONS SATANISM AND SYMBOLISM

r it in their foreheads. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of

t seal interlock and the two triangles of the star of david lie flat against each other. mary ann slipper, a masonic author, writing in symbolism of the eastern star, 1927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful sym

when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special

was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provi

i lodge of research, 1965, p. 132, wes cook, editor] if this has not become evident to you, the occultist, the paganist, worship sex. they also worship most everything in nature, which fulfills the biblical definition of a paganist in romans 1:25 "because they exchanged the truth of god for a lie and worshipped and served the creature rather than the creator" speaking of the sexual connotation of the hexagram, another witch revealed "when the male triangle penetrates the female triangle, it produces the six pointed crest of solomon or hexagram, the most wicked symbol in witchcraft [david j. meyer, dancing with demons: the music's real master] the hexagram is the sign used in the royal arch in freemasonry. masonic author wes cook, writing in did you know? vignettes in masonry from the royal

female triangle, it produces the six pointed crest of solomon or hexagram, the most wicked symbol in witchcraft [david j. meyer, dancing with demons: the music's real master] the hexagram is the sign used in the royal arch in freemasonry. masonic author wes cook, writing in did you know? vignettes in masonry from the royal arch mason magazine [missouri lodge of research, 1965, p. 132] stated that the hexagram represented "balance and harmony" in all facets of the world. another masonic publication links the hexagram with the infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this

ircle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the triangle is part and parcel of the pentagram. the triangle plays a big part within the hexagram as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's tri

represents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine

yal arch mason magazine, missouri lodge of research, 1965, p. 34] i had always wondered about the distinctive black and white squares on masonic floors, as depicted on washington's apron, above. now we know they represent the extremely satanic concept of yin and yang, the "favorite of sorcerers" masons also use two triangles joined together to represent yin and yang. therefore, their depiction of the hexagram also depicts yin and yang. we have described the sexual connotation to the mason of the hexagram, above. however, masonry also teaches standard satanic lore about the yin and yang symbol. listen "thus the monad[#1] and the duad[#2] were the phallus and kteis of the greeks, the lingam and yoni of the hindoos (sic. and the yang and yin of the chinese [george oliver, the historical landm

rk, john w. leonard and company, 1855, p. 118] the yin and yang symbol is also used to represent bisexuality and homosexuality within today's new age movement. it is also used to depict divination [dr. c. burns, masonic and occult symbols illustrated, p. 19-22] do not be deceived: freemasonry depicts yin and yang a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be surprised, for albert pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the het

it, the compass and the square are thought of as depicting the heterosexual sex act. a most evil symbol before we leave the subject of the masonic emblem of the square and compass, i want to show you a particularly evil symbol depicting the square and compass. this scene depicts several unmistakable satanic images, tied in with the masonic emblem, also known as the square and compass. first, note the hexagram to the far left of the picture. remember, the hexagram is the most evil of all black magick symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons wors

and combine in one symbol the hammer, the sign of the rule, and the t-cross, the symbol of the male or creative side of the deity; and, lest there should be any mistake, the t is placed on the apron of the master of the lodge, though placed upside down so as to give the symbol of the square, and also to emphasize its phallic meaning [ibid; emphasis added] when we were discussing the triangle and the hexagram, above, we displayed a tau cross [t-cross] within a triangle and circle. we encourage you to refer to it now. the tau-cross was originally created to worship the babylonian god, tammuz, a worship highly condemned in the bible. thus, once again, we can see that freemasonry is always lining up against god of the bible, and for satan of paganism, even though their propaganda machine cont

FULLER J F C SECRET WISDOM OF THE QABALAH

lly is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to say, is topped and the spirit is freed. in the east this process is usually reversed, and s

nitiated can see only its reflection, then magic is white. to hold it downwards so that the light burns among them, then magic is black. the first attitude is symbolized by the trident of neptune, the ruler of the unstable waters; the second by the threepronged fork of the medieval devil, by which souls are cast into hell. the united trident and fork are symbolized in the double shin, and also in the hexagram or seal of solomon or of david. like moths the uninitiated circle round these blinding lights and, becoming drunken on their brilliance, are scorched in their fire. as on the physical plane a man can become intoxicated on wine, and on the sensuous on love, and on the intellectual on knowledge, so also in the super-sensuous world can he become drunken on the energy of the spirit. woe t

GILBERT THE SORCERER AND HIS APPRENTICE

r are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. howe

GOLDEN DAWN RITUALS A

of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death

GOLDEN DAWN RITUALS B

ent of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the k

the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that

GOLDEN DAWN RITUALS C C1

the banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson an

lished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is

ge diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black back

ught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which cor

to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venu

it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft

of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the h

ram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water

ced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following

ngs where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appear

caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad o

e hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is th

. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the di

am. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and pl

y f b c l k y f b c l k y f b c l k y f b c l k y f b c a a a a a a tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r 14 tudw hwla hwhy atyrara r y y l k y f b c l k y f b c l k y f b c l k y f b c l f k b c l f k b c a a a a a a tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r 15 when it is necessary to purify and consecrate any place, use the lesser banishing ritual of the hexagram (b.r.h. this may be done in conjuction with the l.b.r.p. remember the lesser ritual of the hexagram is better suited to banishing unwanted planetary forces. in most cases, the standard b.r.h. of l is appropriate, but there may be circumstances to use other specific hexagrams of a particular planet. another important reason for the b.r.h. is to banish unwanted forces that may not be ev

planetary forces. in most cases, the standard b.r.h. of l is appropriate, but there may be circumstances to use other specific hexagrams of a particular planet. another important reason for the b.r.h. is to banish unwanted forces that may not be evil or hostile, but may not be in harmony with the work undertaken. the four forms these are the four good forms created by tracing the two triangles of the hexagram. the lesser ritual of the hexagram is based on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to the top from being lowest. l k y f b c the secon

l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to the top from being lowest. l k y f b c the second form is the classical hexagram with the attribution of the angles as usual. the hexagram has an affinity with earth and is traced in the southern quarter. this is the position of earth in the zodiac, and the sun at noon when it is at its culmination. 16 l b c y f k the third form has its affinity with air and is in the western quarter. this is in the position of air in the zodiac. l k y f b c this is water in the position of the zodiac. it has an affinity with the norther

position of the zodiac. it has an affinity with the northern quarter. with each of these forms, the name atyrara is to be pronounced. the adept must be aware that there are six modes or ways of tracing each of these four forms. this will be determined by the particular planet that you are working with. in the lesser forms, thou can banish and invoke all of the planets. the traditional b.r.h. with the hexagram of l is used in general workings and unimportant operations. through the use of competent divination, the adept can determine which forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing th

b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to bani

gher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter of that name which corresponds to that

perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macro

GOLDEN DAWN RITUALS E

of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different opera

GOLDEN DAWN RITUALS F

such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then per

GOLDEN DAWN RITUALS G

whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the approp

GOLDEN DAWN RITUALS K

is wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, aft

GOLDEN DAWN RITUALS U1

space in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother i

GOLDEN DAWN RITUALS Z1

signs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the

the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon t

GOLDEN DAWN RITUALS ZAM14

e adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assista

GOLDEN DAWN RITUALS ZAM15

he voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "r

nd, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 pe

king hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r

GOLDEN DAWN RITUALS ZAM20

ayqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice

GOLDEN DAWN RITUALS ZAM21

r" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of f

GOLDEN DAWN RITUALS ZAM22

. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently t

GOLDEN DAWN RITUALS ZAM8

am, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we

re. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we take the number of degrees of the great circle and cut it off at sixty degree angles, we form this astrological sextile aspect. it is not quite related to the a nature as is the hexagram. it should be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should rem

energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was though

ose of you who would wish to pursue this hexagram and its workings. in regards to the traditional hexagram, which is often times called the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation o

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ochian magick, and the aethyrs. detailed figures of the watchtower squares can be found in the appendices. the methods of their construction are given in enochian magic which is considered prerequisite reading. 7 similarly, practical exercises for invocations are in enochian magic and are not repeated here. if you planto practice enochian magick, you will need to memorize the pentagram ritual and the hexagram ritual presented in this manual because these will be used in most of your operations.you will also need to construct your own magical weapons, robe, and talismans, and begin a magical diary. the test will be up to you. if you already have some experience then you should be able to begin at your own level and pace without difficulty. if you are a novice or beginner, then you should pr

n steps 66 through 9. these mames are from the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from

cosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram. in addition to the hexagrams describeci in enochian magic, the following may also be used: fire. face toward the south and trace the hexagram of fire as follows: 102 notes: trace two equal triangles pointing upward. trace the upper triangle first in the direction show

xagrams describeci in enochian magic, the following may also be used: fire. face toward the south and trace the hexagram of fire as follows: 102 notes: trace two equal triangles pointing upward. trace the upper triangle first in the direction shown for invoking or banishing. the second triangle begins at the center of the first and is traced in the sanee direction. earth. face the north and trace the hexagram of earth as follows: notes: trace the upper triangle first in the direction shown. the second triangle intersects the first and points downward. air face the east and trace the hexagram of air as follows: 103 notes: trace the upper triangle first in the direction shown. the second is inverted and the bases coincide. water pace the west and trace the hexagram of water as follows: 104 n

race the hexagram of water as follows: 104 notes: the first triangle is traced the same way for all of the hexagranas. here the second triangle is inverted and the apexes coincide. 105 an enochian hexagram ritual use the following ritual in your magical operations for banishing or invoking, or make modifications to it as you will. it is an enochian adaptation of the golden dawn's lesser ritual of the hexagram and is normallyperformed alter the pentagram ritual. step 1. stand with your feet together, your left arm clown at your side and your right arm across your body holding your wand (or other weapon) upright in front of you. step 2. turn to the east and say ivitdt((ee-veh-eeteh-deh-teh) while tracing the yellow hexagram of air before you. vibrate one letter of this sixlettered formula as

ed alter the pentagram ritual. step 1. stand with your feet together, your left arm clown at your side and your right arm across your body holding your wand (or other weapon) upright in front of you. step 2. turn to the east and say ivitdt((ee-veh-eeteh-deh-teh) while tracing the yellow hexagram of air before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the burning sanies of truth that consume sorrow, sin and death. step 3. turn to the south and say ztztzt (zod-tehzod-teh-zodteh) while tracing the red hexagram of fire before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the way of love is to sacrifice all into the cup. step 4. turn to the we

can be similar to figures 1 through 16 in appendices 13 or c exceptthey should be in brightcolors. if desired, you can make the squares into tnutcated pyrantids like those shown in figures 15 through 31, appendix a. in any case use appropriate colors. step 1. consecrate a work area by conducting the ritual of the pentagram for banishing. face the corresponding direction and with your wand, trace the hexagram of the appropriate watchtower in the air before you in the corresponding color of the tablet. step 2. place the card with the desired region in front of you. you may need to pin iit to a wall orto an appropriatety colored drape. it should be at eye leve. step 3. hold the appropriate magical instrument. this will depend on the region you are viewing and the exact nature of your objecti

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine li

LIBER O

or other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend

is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in dextro- rotary direction. the top of the lower triangle and trace it in dextro- rotary direction. the top of the lower should coincide with the central point of the upper triangle (ix. trace the hexagram of earth in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, s

a. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. the greater ritual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, 385- beginning from the point which is attributed to the planet you are dealing with (see 777 col. lxxxiii. thus to invoke jupiter begin from the right han

\ 2# trace the astrological sigil- of the planet in the centre of/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of cauda draconis or caput draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bysta

LIBER 777

artharath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxx

LIBER ALEPH

ould be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendental

LIBER DCCCLX JOHN ST

death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath desce

o find that i had hurt myself so this morning with it that i cannot bear it at all, even with the pillow to support the instep. i will just try and do a little pr.n.y.ma, to see if i can john st. john 81 stay doing any one simple thing for ten minutes at a stretch! 11.30. twenty-five breath-cycles. but it nearly killed me. i was saying over the ritual, and did so want to get to the formulation of the hexagram at least, if not to the reception. as it was, i broke down during the passage of the pylons, luckily not till i had reached that of tahuti. but it is a good rule; when in doubt play pr.n.y.ma. for one can no longer worry about the path: the question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could d

LIBER LVII

uarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [not

e, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops

e redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 2

(diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha=

LIBER LXVII THE SWORD OF SONG

nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 .the principles of metaphysics. macmillan. an essay in ontology 93 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on practical grounds th

LIBER MMCMXI NOTE ON GENESIS

the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation ac

LIBER O

7. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (i

rms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the to

of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the south saying .ararita. this hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. e (x) trace the hexagram of air in the west, saying .ararita. this hexagram is like that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. t

is like that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. this hexagram has the lower triangle placed above the upper, so that their apices coincide. e (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trac

used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace the astrological sigil of the planet in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing

et sagitta 18 lx [omitted] the rulers of the elements. lxi [omitted] angels of the elements. lxiii. 62 the four worlds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and english translation thereof. cxvii. 85 the soul (hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew let

forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of th

LIBER V VEL REGULI

o witnesses. is as given in the syracuse ts. from which the .blue brick. publication was taken. another .mark of the beast. design used by crowley as a personal seal superimposed this figure on a point down heptagram, thus: z an editorial note to the blue brick states that crowley privately taught this form to at least one student, the first stroke of the heptagram made from bottom to top left. 6 the hexagram version shown is as given in the syracuse ts. from which the .blue brick. publication was taken. an editorial note to the blue brick states that crowley privately taught at least one student a variant form making the first stroke upper left to lower right. 7 .no doubt this is all implied in the ritual which i started to write, but it hardly suitable as part of the patter. damn the man

LIBER XXXVI THE STAR SAPPHIRE

no et spiritui sancto interno ut erat est erit in sacula saculorum sex in uno per nomen septem in uno ararita.9 let him then repeat the signs of l.v.x. but not the signs of n.o.x: for it is not he that shall arise in the sign of isis rejoicing* the star sapphire corresponds with the star-ruby of chapter 25, 36 being the square of 6, as 25 is of 5. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a a .10 [this ritual formed chapter (36) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 02.07.2004] 8 [the sign of set triumphant is nowhere clear

LUCIFERIAN SORCERY

hrough these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or ba

MASTERING WITCHCRAFT

ral blue witch fire. now take your second piece of parchment and draw on it the six-pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of your triple sealing cross- pentacle of protection, comprising, 1. the secret seal of solomon 2. the hexagram of solomon 3. the pentagram of solomon- combined with the hexagram and the six minor taus, it is regarded by witches as an extraordinarily powerful talisman of protection. when the ink has dried, retrace the inverted triangle [upside down traingle] with salt water from your cup, chanting these words "so therefore he who would govern the works of fire must first asperge with lustral wa

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

en in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be written upon virgin parchment, with the pen of the swallow and the blood of the screech-owl. editor s note. in the center of the hexagram are the letters of the name ahih, eheieh; in the upper and lower angles of the same, those of the name ab, the father; in the remaining angles those of the name ihvh. i believe the letters outside the hexagram in the reentering angles to be intended for those of the first two words of the versicle, which is taken from psalm cxii. 3 "wealth and riches are in his house, and his righteou

se which are written in the pentacle. editor s note. mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

habbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and

to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagr

come unto this circle: halliza- and appear in human shape: bellator (or ballaton- and speak unto us audibly in our mother-tongue: bellonoy (or bellony- and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hallii. hra- and answer all such questions as we may demand without any defect now at this time. 37 evidently meaning both the hexagram and the pentagram of solomon (see figures 105 and 156) an explanation of solomon s triangle anephezeton.-thou great god of all the heavenly host: primeumaton- thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, which disturbs this place: michael- by thy holy angel michael, until i shall discharge him (here endeth this firs

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

of almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: primeumaton. thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, that disturbs this place: michael. by thy holy angel michael, until i shall discharge him. 1. the first two lines in this section refer to the hexagram; the name agla in the diagram is omitted. the remaining names come from the pentragrams. lemegeton: clavicula salomonis 6 the second page of the ars nova jodgea rosen emolack roson subbartha roson eloham skimoy abomoth rosen elemoth zadon behoma reson gamaliall mackhamasmack baseh zadon hinmore molock ehaddon molack johiron& michael jodgea, i humbly implore thee rosen emolack thou eve

MICHAEL WYNN THE SOUL TRAVELERS

entified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward, hang head down. represents sacrifice, balance, and transformation. sign of osiris risen: cross arms over chest, right over left, legs together. represents resurrection and transcendence. excerpt from the ritual of the hexagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris, slain and risen! ee-ahh-ohh! ee-ahh-ohh. do sign of osiris slain and say the sign of osiris slain. do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the sign of apophi

ginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to activate the spirits of the realm of venus, one would draw a green (the color of venus) hexagram facing all four directions, essentially enclosing your ritual space in imaginary, green hexagrams. the hexagrams, being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banis

ram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pill

MOTTA MARCELO THE COMMENTARIES OF AL

r and darkness. he may pass only by favour of his own silent god, extended and exalted within him by virtue of his conscious act in affronting the ordeal. 65. through the second, gold. the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram, in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is now dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

2. must be prepared before examiner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the seph

e philosophic egg is an oval glass vessel in which is placed the water or liquid to be acted upon, and which may be hermetically sealed. this represents the alchemical symbol of <168> sulphur on the tree of life. it does not touch the four lower se hiroth. the cross terminates in ti hareth, where y, as it were, the f g supernal triang e is to be grasped, and tiphareth is o o the purified man. o 0 the hexagram of tiphareth is formed from the pillars on each side. in chesed is the water triangle, in geburah the fire triangle. and tiphareth unites and reconciles them so as to form a reconciliation between them in the form of the hexagram. the symbol of salt on the tree of life embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and mercury. the horizo

ace, in this sphere of sensation is a faculty placed <210> even as a light is placed within a lantern. this is a certain sense placed in an aperture of the upper part of the ruach wherein act the rays from chokmah and binah which govern the reason- daath. this faculty can be thrown downwards into the ruach, and thence can radiate into the nephesch. it consists of seven manifestations answering to the hexagram, and is like the soul of microprosopus or the elohim of the human tetragrammaton. therefore in the head, which is its natural and chief seat, are f ormed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in 7 as just said or in 8 if daath be included. the father is the sun (chokmah. the mother is the moon (b

altese cross. they are fire of earth, water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the cross, if the centre point moves thus (indicates third direction. in these numbers

names again yield 20 letters as in the previous case. and the word lux is formed from the angles of the cross, l v x. he leads phil. once round and then to heg. who awaits them in the s. heg. the seraphim in the vision of isaiah are described as having six wings-'with twain he covered his face, and with twain he covered his feet, and with twain he did fly."that is, his synthesis is to be found in the hexagram and in the idea of the seven, more especially dominating the planetary region. but the kerubim of ezekiel have each 4 faces- those of the lion, the bull, the man and the eagle <173> counterchanged with each other by revolution, whence the symbolic forms of the wheels beside them, wherein was the spirit; and with two of the wings they covered their bodies and two were stretched upwards

light and purity. as in the previous case, the calvary cross of six squares is the number six of tiphareth, the yellow cross of solar gold, and the cubical stone bearing in its centre the sacred tau of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of fire and the blue triangle of water- the ruach elohim and the waters of creation. the six angles of the hexagram described upon the tree of life will give the planets referred to it as follows: daath, saturn; chesed, jupiter; geburah, mars; netzach, venus; hod, mercury; yesod, luna- while in the centre is the sun of tiphareth. upon my breast is a symbol, which, 0 lord of the paths of the portal of the adepti, is as yet unknown to you. it is no symbol of the order of the stella matutina, nor of t

is closed and guarded (done) chief advances to altar, lifts his wand on high, and says: hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram. returns to place. third adept pet.fonns ritual with black end of wand, holding it by the white band. mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram <265> second adept performs this with black end of wand, holding it by the white band. he faces east, qabalistic cross, tracing the four forms from right to left, and saying at each quarter, ararita. on completing the circle in the east, he gives the= signs, and the analysis of the keyword inri. chief adept again advances to altar without his wand, taking cross from altar, goes to sou

angel i-iua who is invoked to overshadow the aspirant when he is bound to the cross of obligation. hua is, in the zohar, one of the mystical titles of kether, the crown of the tree. analysis of the name expands the idea considerably. the name is composed of three letters, heh, vau, aleph. heh is 5 in number, the pentagram which is the three chiefs 2 77 also the symbol of the microcosm. vau is 6, the hexagram, the symbol of the macrocosm, the greater world. aleph is unity. thus the whole name symbolises the union of the microcosm with macrocosm, and is a com <300> plete synthesis of the nature'of the adeptus minor grade itself, the accomplishment of the great work. so that the very expression of c. r c- i, the light of the cross" with the implication of its number, identifies him mysticall

y be in the east at one time of the day and in the west at another. whenever thou shalt prepare to commence any magical work or operation, it will be advisable for thee to clear and consecrate the place by perfoming the lesser banishing ritual of the pentagram. in certain cases, especially when working by or with the forces of the planets, it may be wise also to use the lesser banishing ritual of the hexagram. in order that a force and a current and a colour and a sound may be united together in the same symbol, unto each angle of the pentagram certain hebrew divine names and names from the angelic tablets are allotted <16> these are to be pronounced with the invoking and banishing pentagrams as thou mayest see in the foregoing diagrams. the attributions of the angles of the pentagram is t

ive the 0= sign. carry point to north- a make equilibriated passive pentagram of spirit. vibrate nanta in making pentagram. vibrate agla in making wheel. give= sign. make invoking pentagram of earth. vibrate emor dial hectega in making pentagram. vibrate adonai in making taurus. give a= sign. finish in east as in lesser pentagram ritual with the four archangels and qabalistic cross. the ritual of the hexagram the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth, and of the letters of the seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew

e seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his individuality. his permutation is one" as in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. therefore it is called the flaming hexagram, or the six-rayed signet star. usually, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of difference from the pentagram. now if thou dost draw the hexagram to have by thee as a symbol, thou shalt make it in the colo

hexagram, or the six-rayed signet star. usually, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of difference from the pentagram. now if thou dost draw the hexagram to have by thee as a symbol, thou shalt make it in the colours already taught and upon a black ground. these are the planetary powers allotted unto the angles of the hexagram (king scale (queen scale) unto the uppermost. indigo..b. lack unto the lowermost. d. blue. puce unto the right hand upper. y. violet. blue unto the right hand lower. 9. green. green unto the left hand upper..d..r ed. red unto the left hand lower..y ellow..o range in the centre is the fire of the sun. 0. orange. golden <21> the order of attribution is that of the sephiroth on the tree

he uppermost. indigo..b. lack unto the lowermost. d. blue. puce unto the right hand upper. y. violet. blue unto the right hand lower. 9. green. green unto the left hand upper..d..r ed. red unto the left hand lower..y ellow..o range in the centre is the fire of the sun. 0. orange. golden <21> the order of attribution is that of the sephiroth on the tree of life. hence ariseth the supreme ritual of the hexagram according to the angles from which it is traced. the uppermost angle answereth also to daath and the lowest to yesod, and the other angles to the remaining angles of the microprosopus. the hexagram is composed of the two angles of fire and water, and is therefore not traced in one continuous line like the pentagram, but by each triangle separately. all the invoking hexagrams follow th

osed of the two angles of fire and water, and is therefore not traced in one continuous line like the pentagram, but by each triangle separately. all the invoking hexagrams follow the course of the sun in their current, that is from left to right. but the banishing hexagrams are traced from right to left from the same angle as their respective invoking hexagrams contra y to the course of the sun. the hexagram of any particular planet is traced in two triangles, the first starting from the angle of the planet, the second 287 288 the golden dawn: volume zzz book four opposite to the commencing angle of the first. the symbol of the planet itself is then traced in the centre. thus in the case of the invoking hexagrams of saturn, the first triangle is traced from the angle of saturn, following

he symbol 0 traced in the centre. and for his banishing hexagram also, all the six banishing hexagrams of the other planets should be employed in their regular order, only that the symbol of the sun should be traced therein. remember that the symbol of luna varieth, and as d in her increase she is favourable. but c is not so favourable for good in her decrease. the symbol of luna in the centre of the hexagram should be traced d if in her increase; by c if in her decrease. remember that c represents restriction and is not so good a symbol as d, and at the full moon exactly it is 0, but at new moon a dark circle e. the last two forms of luna are not good in many cases. if thou wilt invoke the forces of the head of the dragon of the moon thou shalt trace the lunar invoking hexagram and write

in the zodiac, these two luminaries being at the same time either in conjunction or opposition as regards each other. diagram 7 invoking banishing 4 3 shaddi el chai 1. n- d b elohim tzabaoth diagram 8 invoking banishing elohim gibor diagram 9 invoking eloah ve-da six invoking hexag ams for sol. diagram 10 banishing eloah six banishing hexagrams for sol. 292 hexagram ritual 293 in all rituals of the hexagram as in those of the pentagram, thou shalt complete the circle of the place. thou shalt not trace an external circle round each hexagram itself unless thou wishest to confine the force to one place- as in charging a symbol of talisman <27> from the attribution of the planets, one to each angle of the hexagram, shalt thou see the reason of the sympathy existing between eachsuperior plane

ce. thou shalt not trace an external circle round each hexagram itself unless thou wishest to confine the force to one place- as in charging a symbol of talisman <27> from the attribution of the planets, one to each angle of the hexagram, shalt thou see the reason of the sympathy existing between eachsuperior planet and one certain inferior planet. that is, that to which it is exactly opposite in the hexagram. and for this reason is it that the triangle of their invoking and banishing hexagrams counter-change. the superior planets are saturn, jupiter, mars. the inferior planets are venus, mercury, luna. and in the midst is placed the fire of the sun. therefore the superior saturn and the inferior luna are sympathetic, so are jupiter and mercury, mars and venus. in the supreme ritual of the

rcury, luna. and in the midst is placed the fire of the sun. therefore the superior saturn and the inferior luna are sympathetic, so are jupiter and mercury, mars and venus. in the supreme ritual of the hexagram the signs of the 8= grade are to be given, but not those of the grades of the first order, notwithstanding these latter are made use of in the supreme ritual of the pentagram. and because the hexagram is the signet star of the macrocosm or greater world, therefore is it to be employed in all invocations of the forces of the sephiroth: though the signet star of the pentagram represents their operation in the luna world, in the elements and in man. if thou wilt deal with the forces of the supernal triad of the sephiroth, thou shalt make use of the hexagrams of saturn; for chesed thos

ir mysteries. for such high knowledge is only to be obtained by him whose genius can stand in the presence of the holy ones. see that thou usest the divine names with all reverence and humility for cursed is he that taketh the name of the vast one in vain <28> when thou tracest the symbol of a planet in the centre of a hexagram, thou shalt make the same of a proportionable size to the interior of the hexagram, and thou shalt trace them from left to right generally following the course of the sun as much as possible. caput and cauda draconis may follow the general rule. when thou shalt invoke either the forces of one particular planet or those of them all, thou shalt turn thyself towards the quarter of the zodiac where the planet thou invokest then is. for owing both to their constant motio

figure or scheme of the position of the planets in the heavens for the adual time of working, so that thou mayest see the direction of each planet from thee. this is even more necessary when working with the planets than with the signs of the zodiac. when thou shalt desire to punfy or consecrate any place, thou shalt per294 the golden dawn: volume ill book four form the lesser banishing ritual of the hexagram, either in conjunction with, or instead of that of the pentagram, according to the circumstances of the case. for example, if thou hast been working on the plane of the elements before, it will be well to perform the lesser ritual of the pentagram before proceeding to work of a planetary nature, so as thoroughly to clear the places of forces which, although not hostile or evil of them

pentagram before proceeding to work of a planetary nature, so as thoroughly to clear the places of forces which, although not hostile or evil of themselves, will yet not be in harmony with those of an altogether different plane. and ever be sure that thou dost complete the circle of the place wherein thou workest. the four forms these are the four forms assumed by conjoining the two triangles of the hexagram on which the lesser ritual of the hexagram is based. the first form is <29> diagram i 1 the angles are attributed as in the diagram. its affinity is with the eastem quarter, the position of fire in the zodiac (note: to form these from the usual hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to top from being lowest. mars and jupiter do not change

SYMBOLISM OF THE BANNERS

it almost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the appearance of a three-armed cross, the t cross, or the crux commissa. the t cross was found in history in the catacombs of rome and was given many names like "anticipatory cross" or "type cross" and the "cross of the old testament" it represents in its shape a cross-headed yoke or gibbet, and by others, the hammer of thor. in looking at its origin, it could be said that

he hermetic order of the golden dawn international, we notice variable usage of the calvary cross with various number of squares. these crosses have varied meanings than those on the banners, but their meaning allows a deeper understanding. thus, here is a list: a f b j d h l i e a g k c a c b k d h e f g i j l 6 rtk hnyb hrwbg trapt dsj hmkj jxn dwh dwsy twklm 10 9 8 7 3 5 6 4 2 1 7 triangle and the hexagram taking a look at the symbology of the triangles on the banners, we notice that they also represent various rosicrucian concepts. these concepts represent the trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' sa

he trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was bef

e blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the m

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

now you know. america, meet your satanic mistress, isis. texe marrs t h e triangle is of primary importance in all illuminati realms, whether in the ritual ceremonies of the rosicrucians and masons or the witchcraft, astrological and black magic practices of other illuminist followers. always the triangle is used. among satanists and witches, the double triangle, the seal of solomon, also called the hexagram, is of great interest. this seal, known as the magen david of the jews, is actually composed of two triangles, superimposed on each other. one triangle pointed upward represents the flesh or material matter and the male generative act; the other, pointed downward, signifies female sexuality and the spiritual plane. therefore we have a masculine and a feminine triangle integrated. this

e blasphemous suggestion in the symbol becomes clear. remember: everywhere in the world of illuminism, we discover sexual connotations. theirs is a sex cult; indeed it is the world's greatest sex cult; yet, the illuminati use symbols and signs to mask their sexually perverted messages. 362 codex magica the star of david and the beast's number, 666 the supremely evil nature of the double triangle, the hexagram, solomon's seal, the magen david (shield of david, is proven by the fact that the symbol contains the hidden number 666, the number of the beast (revelation 13. notice that there are six triangles incorporated on the outside of the hexagram; that it has six out points, and that six lines are used in constructing the symbol's two triangles. thus, 6-6-6. also, the symbol incorporates si

on and it has often been employed in magical rites and activities. it is sometimes said that the inverted pentagram, when it has two points ascendant, connotes evil and two points descendant, or down, indicates good, but this is not so. either direction can be evil. 540 codex magica israel's six-pointed star the six-pointed star, known as the seal of solomon, as the magen david of the jews, or as the hexagram, is considered by witches and occultists of all stripes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the rothschild dynasty later adopted this star as a magical device and was instrumental in persuadi

THE KEY TO THE MYSTERIES

by giving the great key of william postel. illustration on page 288 described: this is bounded by a rectangle with height about twice width. the center of the illustration is composed of a hexagram of two triangles, points to top and bottom. this is circumscribed by a dark ring and surmounts concentric rings inward from the outer one as white, dark, white, dark- at which point the inner angles of the hexagram begin. the upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and arms is the classic roman agricultural magical square of five lines: sator, arep

e hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and arms is the classic roman agricultural magical square of five lines: sator, arepo, tenet, opera, rotas. the outer points of the hexagram extend lines radially to irregularly divide the space to the rectangular border, upper and lower points excepted. above the upper point are the words "keter pole arctique" and there is a nob at that spot with a line pulled diagonally upward to the left by an eagle, facing counter clockwise. above the eagle is the word "netsah, to the right "l air. the line from the upper right point h

THE MAGICIAN S KABBALAH

as written to get a sense of the role of each of the sephiroth in any process taking place throughout the universe or oneself. note that in hebrew, the altar, lamp, triangle, pentagram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. kether; the ritual of the altar and the lamp altar; mzbth; the altar is the foundation of initiation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; t

the 'temple (beth) in one's 'head (resh) or awareness. point heh raise hands after the banishing and say; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium o

mental weapons, and colours if required. say "for before me flames the pentagram, and behind me shines the six-rayed star (this line is of most variance in other versions of the right, but i take it to place the individual in the location of tiphareth on the tree, looking down on the four lower sephiroth (with tiphareth being the top point of the pentagram) and with the upper sephiroth behind (as the hexagram. 5. repeat the kabbalistic cross. this ritual should bring about a feeling of protection and preparation, and if done often enough in the same room, will imbue the room with a similar quality. bibliography barrett, francis. the magus. aquarian press, 1989. bentov, itzhak. stalking the wild pendulum. destiny books, 1988. braham, mark. the protector of humanity. arcane school conference

THE MIDDLE PILLAR

is version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the six-rayed star" or "and behind me shines the hexagram of light" this same paper states that a thirteenth line could be added if the magician so desired "and above my head the glory of god" whatever version the magician chooses is a matter of personal preference. 21. specifically the banishment of negativity, unwanted energies, or neuroses. 22. most texts describing the lbrp state that the magician is to start in the east and finish in th

ntagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater universe" it is formed from the two triangles of fire and water, and it symbolizes perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater universe. trus is followed once again by the qabalistic cross, whch further strengt

TYSON DONALD NEW MILLENNIUM MAGIC

of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balance, it neither needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in the chapter on the hexagram, the traditional system of astro- logical symbols for the planets is not a set of arbitrary tokens, but reflects both the nature of the individual planets and their interrelationship. it proves the unique- ness of mercury with unmistakable clarity. the sun and the moon are paired and separated from the rest of the planets by each being given a single, pure sign denot- ing its quality:

the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the

the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to simply shift the solar spirits nachiel and sorath to the number three because they are organically extracted from the 6x6 magical square. yet if the sun is to be placed in the upper point of the hexagram and given the number three, how can it also be given the 6x6 magical square? despite this awkwardness, when it was obvious that the traditional arrange- ment of the planets was illogical, unbalanced, inelegant, and, most importantly, unworkable by anyone who consciously recognized its weaknesses, it then became necessary to change it no matter what conflicts might be generated. if the

l order around a central point 'this diagram best conveys the actual process of their emanation. the opposites of fire-water, male-female, and active-pas- sive may be represented by interlocking triangles, which produce the six-pointed star that is the sign of the au. the third element, air, issue of the sexual union of the first two, is often designated by a circle, and this may be placed around the hexagram to show that air is the reconciling power which makes division whole. earth, the combi- nation of the previous three elements and their reflection in the material world, is often represented by a square, which should surround the circle of air. the figure that results is a mandala, the eastern term for a magic circle designed to precipitate a particular force into the material world

ed force. there is a second form of hexagram used in magic, called the unicursal because it can be traced with a single unbroken line. the magician aleister crow- ley first presented it in his book of th th. it is extracted from the common hexa- gram by drawing diagonal, rather than horizontal, lines between the pairs of points on the left and right sides. these diagonals intersect in the center. the hexagram comes into being with the emanation of a sixth point fiom the center of the pentagram. the sixth point, which fiom the human perspective dom- inates the previous five, signifies the greater spirit of the all, separate from mankind, whereas the fifth point is the spirit given to the individual. the hexa- gram represents the will of god realized, and by association humanity acting in ha

m mankind, whereas the fifth point is the spirit given to the individual. the hexa- gram represents the will of god realized, and by association humanity acting in harmony with cosmic law. of course, the separation of the greater from the lesser spirit is illusion. the eternal truth that all spirit is one flowers forth, timeless and renewed, each time a prophet is born. but in the world of forms, the hexagram is traditionally thought of as the sign of god and the pentagram as the sign of man. kabbalistically, the hexagram is the heart of adam kadmon, the microproso- pos, or lesser countenance. hermetically, it is the union of opposites, the mating of the sun and moon. in christianity it is jesus christ. magically, it is linked to the table of hexagram 8 planets colors motions elements dire

lanets of the ancients, which must not be confused with the planets of astronomy, for the ancient planets are god-forms rather than material bodies. it would be reasonable to assume that the seven planets would be most close- ly linked to the star of seven points, the heptagram. traditionally this is not the case. it has been the custom in magic to assign six of the planets to the outer points of the hexagram and one to the emerging center point. therefore, the hexagram to which the planets are assigned is on the verge of becoming the heptagram. under the symbol of the cross was described the process by which the perfect circle of the heavens was divided into two parts by the path of the sun and then, to restore a balance, subdivided into four parts by the prime meridian. these divi- sions

ents had little problem with this idea. they automatically assumed that the sun went around them and the earth upon which they stood. modern men and women, thanks to the indoctrination of science, may have to struggle hard to make this rather simple insight happen. the planet nearest the self both in distance and nature is the earth. since the earth is not represented in the display of planets on the hexagram, it must be sub- stituted by the planet that most closely embodies its qualities. the best choice for the center is therefore not the sun but mercury, symbol of balance, of magic, and of humanity. to understand how the other planets may be logically assigned to the outer points, the magus must see the hexagram presented in a more meaningful way: a fire earth v water from the symbol of

iter are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an attempt to overcome the awkwardness of inscrib- ing the common hexagram in the air during magical rituals. it can be traced con- tinuously from start to finish in a way similar to the pentagram: when the unicursal hexagram is analyzed, it is seen to be made up of two sowe

onal version of the four-sided egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions as well and rotated ninety degrees to each other, they trace with remarkable clarity the framework of the double four-sided pyramid: at last it becomes possible to rationally assign the four elemental planets to the points of the hexagram. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right

gram. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is masculine in nature and belongs on the right side of the hexagram. saturn is feminine and

is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is masculine in nature and belongs on the right side of the hexagram. saturn is feminine and is placed on the left side of the hexagram along the ascending sigel. the arrangement of planets on the unicursal hexagram is the same as that on the common hexagram. the planets may be divided into a polarity of light and dark relating to the top and bottom of the hexagram, and into a second polarity of male and female relating to the right and left sides. 0 light i female- t i 3 dark male the magus should be clearly aware th

ment of planets on the unicursal hexagram is the same as that on the common hexagram. the planets may be divided into a polarity of light and dark relating to the top and bottom of the hexagram, and into a second polarity of male and female relating to the right and left sides. 0 light i female- t i 3 dark male the magus should be clearly aware that this assignment of the planets to the points of the hexagram is not often used in modern magical practice. it must be left up to personal judgment whether to blindly follow tradition or to use intelligence and intuition to study the matter independently. the arrangement given here should no more be accepted without question than the traditional arrangement. the numbering of the planets must be changed slightly to accord with their new positions

practice. it must be left up to personal judgment whether to blindly follow tradition or to use intelligence and intuition to study the matter independently. the arrangement given here should no more be accepted without question than the traditional arrangement. the numbering of the planets must be changed slightly to accord with their new positions. traditionally the sun, placed in the center of the hexagram, is given the number six. when the planet mercury is moved to the center, it assumes the six. the sun must then seek a new number. saturn, assigned the number three under the old system, is traditionally placed at the top of the hexagram. since the sun is now at the apex, it is given the three, and saturn must seek another number. the number that traditionally is given to mercury is e

of the hexagram. since the sun is now at the apex, it is given the three, and saturn must seek another number. the number that traditionally is given to mercury is eight. this seems a rather heavy, square number for the winged god. however, it accords very well with the dark, cold character of saturn. the other planets may be permitted to retain their traditional values. in placing the numbers on the hexagram, it will be observed that the center is six, the number of the points, and that each pair of opposite numbers around the perimeter adds up to twelve, which makes an elegant and pleasing balance: the use of the hexagram in ritual is similar to the pentagram, with the provi- so that whereas the pentagram rules the elements-the natural servants of mankind-the hexagram rules the planets-g

ar to the pentagram, with the provi- so that whereas the pentagram rules the elements-the natural servants of mankind-the hexagram rules the planets-god-forms of considerable potency. although, as atheists boast, humanity did make the gods, it did not make them from nothing but patterned them on the invisible unformed essences that are the higher emanations of the all. therefore, take care to use the hexagram only for noble and unselfish purposes. planetary forces are invoked by drawing a line of psychic fire from the planet's position on the hexagram in a clockwise direction. this line is to be repeated coun- terclockwise in the reflected triangle, beginning at the point directly opposite. for example, to invoke the powers of mars the upward-pointing triangle is drawn with the wand or ind

the action of mars. when it is desired to banish or neutralize a planetary force, the inverse motions are used. the counterclockwise motion on the triangle of the planet in question suppresses the powers of that planet, while the clockwise motion on the reflected triangle encourages the powers in opposition to the banished planet. the traditional golden dawn method of invoking the center point of the hexagram involves drawing six separate figures.1260 this is unacceptably cumber- some. mercury is better invoked by drawing both the triangle of the sun and that of the moon clockwise, thereby calling forth their balanced forces. the invoked sun and moon in a single figure well represent the harmony of mercury. banish- ing is done by tracing the triangles of the moon and then the sun countercl

ished clockwise or counter- clockwise, but its action is weak. its use is not recommended for invoking or banishing. if a unicursal figure is needed, the heptagram should be employed. i n magic that is in harmony with the light, the heptagram, or seven-pointed star, is always drawn with three points up and four down. it signifies the divine trinity exalted over the material quaternary. whereas in the hexagram this rule is implied, in the heptagram it is expressed. in the hexagram a tension is created between the artificially separated point of the human spirit and the point of the spirit of god-in the heptagram the tension is resolved, for the spirits of humans and god are reconciled and united in the higher trinity. there are two unicursal forms of the heptagram. in the more common form t

is the weight of fleshy needs and desires making a slave out of the divine light, which should always be their master. whereas the inverted pentagram signifies the perversion of humanity, the inverted heptagram is the perversion of god. in magic, the heptagram is used to link the powers of the planets to the earth, that is to say, to the microcosm, the human body. the magus, set at the center of the hexagram, becomes exalted when he or she takes the heavenly shape of mer- cury and rises up among the stars. in the heptagram mercury moves to the outer circle with the rest of the planets, and the center is occupied with the sign for the earth, of which substance humans are formed. the ordering of the planets around the heptagram is determined in part by the order of the days of the week: wed

rate. in fact, venus comes closer to the earth than mercury, and mars is near- er the earth at opposition than the earth is to the sun. any planet may be invoked by drawing the heptagram clockwise, starting and ending at the point of the planet, and banished by drawing the heptagram coun- terclockwise, also beginning and ending at the planet. the heptagram is more use- ful for physical magic than the hexagram because the heptagram is dynamic and active, whereas the hexagram is balanced and to some extent static. traditionally the magic under a particular planet was done in the hour and day of that planet-works of destruction were undertaken, if possible, on tuesday in the hour of mars; works of love on friday in the hour of venus. magical hours were cal- culated by dividing the period betw

a sense of vertigo and the impression that the stars revolve around the chakra that has been entered. t he common octagram is formed of two overlapping squares with a com- mon center point, one square rotated forty-five degrees on the other. it is drawn with two separate lines, a distinction it shares with the common hexagram, and indeed the octagram has some similarities to the six-pointed star. the hexagram illustrates a duality of trines, the heavenly trinity balanced by its reflection. the octagram shows duality of fours, materiality reflecting materiality. the octagram is a symbol of the dense and solid. there is a unicursal form of the octagram, shown above on the right. the two forms have the same base. a square is brought into being by opening the intersec- tion point of a cross. t

TYSON DONALD THE MAGICAL WORKBOOK

tagram that hangs upon the air inside the circle about two feet in front of your chest. at the same time expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset pentagrams around you, and the four angels at the quarters who surround the circle with their o

the same time expand backward and upward from your heart-center a white hexagram that hangs upon the air just inside the western edge of the circle above the level of your head. make in your imagination both the pentagram and hexagram approximately three feet across. invoking the light 199 draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. allow your expanded aura to contract to its usual shape near your body. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset gold-white pentagrams a

yond the limit of the circle behind you. visualize the white pentagram that hangs upon the air above the level of your head in the eastern quarter of the circle. at the same time extend your awareness backward and be aware of the white hexagram that hangs upon the air above the level of your head in the western quarter of the circle. focus your awareness strongly upon the pentagram before you and the hexagram behind you while vibrating the following words "behind me shines the six-rayed starbefore me flames the pentagram" visualize the hexagram behind you shrink and descend as it is absorbed into your heart-center through your back. at the same time see with your astral perceptions the pentagram in front of you shrink and descend as it is absorbed through your chest into your heart-center

. visualize your heart-center. use its energy to expand forward through the center of your chest a white pentagram that hangs upon the air inside the circle about two feet in front of your chest. at the same time expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. the hexagram is formed of two interlocking triangles, one upright and the other inverted. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind your back. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in yo

TYSON DONALD THE POWER OF THE WORD

se delivered by urim and thummim to the high priest or king of israel, but is much easier and cheaper to make than the full sacred regalia. the pouch should be ornamented with scarlet, gold, blue, and purple thread-embroidery thread, which comes in many bright colors, is ideal. the threads should be sewn into an appropriate symbolic design. one possible pattern is the single eye of god set within the hexagram of two interlocking triangles ,he greatest magician after moses was solomon, yet none of his magic actually appears in the bible. it has come down to us through such diverse sources as the talmud and jewish folk tales, the koran and the book of a thousand nights and a night of the arabs, and the magical manuscripts of the ethiopians. this widespread fame of solomon as a magician may r

ring. there are various descriptions of this object. we know it was a seal ring because the king used it to seal the jinn into their prisons. the brass (or copper) vessels were stopped with lead caps into which was pressed the symbol of solomon's ring. some early accounts say that the pentagram was engraved upon its bezel (the enlarged, flat part of a ring. in later accounts, this is changed into the hexagram, but the pentagram is the earlier and more authentic symbol. by other accounts (zohar 3:233a-b, the ring is inscribed with the four letters of tetragrammaton. the seal of solomon-the symbol inscribed upon his seal ring-figures prominently in the many magical books attributed to him. among the many versions of the seal, the most common is that appearing in the accompanying illustration

clined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four different jewels, one

WESTERN MANDALAS OF TRANSFORMATION SR AL

chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers rep

, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a figure 8-b: traditional figure 8-c: agrippa's kamea daath is separated from the spheres below it since it resides in t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

controlling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the order papers. all five tablets are present" from this i have reconstructed a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn paper

color and stature. as we enter the temple she takes me to a room where there are three benches or altars. the left one has two cups on it, the middle a sword and the right a smoldering urn. above each (the walls are gold) there are blank tablets with six lines down and six lines across (the tablets are gold also, while the lines are red. the center piece of the middle altar is shaped the same as the hexagram lines on the holy table "she then takes me to three doors. the first opens to a misty forest, the second to a blizzard and the third to a tropical and hot place. she tells me there are seasons like the three altars under her control. a maroon bracelet with a peculiar design is placed on my right wrist. i ask her to tell me more of the letter a' and she replies "harmony between us, the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

nds in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synth

tes 0=0 sign: i will keep silence, without. path yod: the word in the course of formulation, or expression. kaph: the uttered word. sign of virgo: signifies divine inspiration in activity. union of tiphareth and chesed. central thought: unifying human with the divine. each form is dissolved into something better. humanity becomes divine man. order is a path to this union. note: mantric formula of the hexagram ritual; affirmation of unity: use it daily, recite at close of meditation. achad rash achadutha rash yeyehuda temuritha achad one in his personality, one in his individuality, in his permutation one. the nails of the 7=4 cube 16 nails thou shalt take to transform the cross into the cube. to steel shall they be transmuted from the natural iron; by fire and hammer, cold welded, and wrou

come down therein. as here depicted, the key of temperance is really a synthesis of tiphereth and of the path which leads thereto. that path in the sepher yetzirah is called the intelligence of temptation or of trial, because it is the test of merit which god applies to those whom he calls to his service. the sacred name of tiphereth is bound upon the breast of the figure before you; the star of the hexagram is beneath it. the splendour of her five-pointed crown is drawn from the five upper sephiroth, and she directs with her hands the influences of chesed and geburah upon the sephiroth that are below. she is the symbol of the purified life in spiritual consciousness, and he that has attained thereto shall draw, my brother, all the parts of his personality into the redemption of the highe

ALEISTER CROWLEY LIBER 777

m+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger a

ALEISTER CROWLEY MAGICK WITHOUT TEARS

thee far away. o thou that drawest toward the end of the path, effort is no more. faster and faster dost thou fall; thy weariness is changed into ineffable rest. 4 magic without tears get any book for free on: www.abika.com 126 for there is no thou upon that path: thou hast become the way. as in the yi king, the 3rd hexagram has departed from the original perfection, and it takes all the rest of the hexagrams to put things right again. the result, it is true, is superior; the perfection of the original has been enhanced and enriched by its experience. there is another way of defining the great work. that explains to us the whole object of manifestation, of departing from the perfection of "nothing" towards the perfection of "everything, and one may consider this advantage, that it is quit

ALEISTER CROWLEY EQUINOX EQ I 2

# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the powe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the trigrams explicated in the shuo kua are eight permutations of yang (vast face) and yin (small face) lines in sets of three. in the i ching, the trigrams are variously combined to produce sixty-four different sets of six lines, called hexagrams. the trigrams can also be correlated respectively with six of the hebrew double letters plus the two mother letters mem (water) and shin (fire. each of the hexagrams can thus be correlated to a combination of two of the eight hebrew letters. these correlations are shown in figure 5.11. 2 f 0# hebrew letter combinations and the sixty-four hexagrams :2 h' 8 :2" 2" f "1" 2: e2 2" 0 in the i ching, the fallen tree finds its counterpart in the after-the-world sequence (see figure 5.12. the after-the- world sequence is of particular significance to tao

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

and say, before me mordialhktga (mohar deeah- leh hehkeh-teh-gah) behind me oipteaapdoke (oh-eepeh teh-ahah peh-dohkeh) on my right oroibahaozpi (oh-roh eebah ahoh-zod-pee) on my left mpharslgaiol (em-pehheh aress- el gah-eeoh-leh) aboye me and below me, my magical universe, and behold, i alone in the midst. notes: the formulas of ivi tdt and ztztzt are explained iaer in this manual. as you trace the hexagrams in the air before you, you should v brate the letters of these formulas. while executing this ritual, you must be able to "see" the flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object

LIBER 777

m+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obs

rams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. the hexagrams 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y great havings. 15 0 1 9 of e khien humility. 16 4 0

n and spiritual meaning. 17 6 4 c of b sui following 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from friends. the hexagrams 45 figure. nature. name. divination and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 cof d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly

e. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b of= kieh unravelling (a knot &c. the hexagrams 47 figure. nature. name. divination and spiritual meaning. 41 1 6 e of c sun diminution. 42 3 4 d of b y addition, increase. 43 6 7 c of+ kw i displacing, strength, complacency, tact. 44 7 3+ of d k u unexpected event, a bold woman. 45 6 0 c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted

! ko change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. the hexagrams 49 figure. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, succes

LIBER O

ram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one presen

t of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version ta

LIBER XLI THIEN TAO

sophy; for the vast quantities of excellent stores abandoned by the british left him no anxiety upon the score of hunger. in the first year he disciplined and conquered his body and its emotions. in the next six years he disciplined and conquered his mind and its thoughts. in the next two years he had reduced the universe to the yang and the yin and their permutations in the trigrams of fo-hi and the hexagrams of king wu. in the last year he abolished the yang and the yin, and became united with the great tao. all this was very satisfactory to kwaw. but even his iron frame had become somewhat impaired by the unvarying diet of tinned provisions; and it was perhaps only by virtue of this talisman2 n a a h h a q q q q a a r r i i a a m e m a a that he succeeded in his famous attempt to outdo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are red) the magical triangle of solomon. this is

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

he presentation, for no obvious reason. it seems more reasonable to conclude that this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of the trade described therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list takes up the entire first page. i believe that the prayers were to be spoken either while drawing the divine names and figures, or later while consecrating the place of the work. on the opposite side of the sheet

SYMBOLISM OF THE BANNERS

d was before the beginning in eternity: what man was before the beginning in eternity: 9 what god was in the beginning \yhla what man was in the beginning: q b p what god is after time: what man is after time: some of the arrangement extracted from the bembine tablet by w. w. westcott. 10 a c b c j b f l k y u x q z w h f r l k p h g i h w d e f y j l k h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue

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