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ASout the Author: 

Carroll “Poke” Runyon describes 
himself as “A Gentleman of The Old 
School” which he defines as, “One who 
recites classical poetry to heartless 
beauties while wrestling alligators.” He 
has lived out his Neo-Romantic philos¬ 
ophy as a Captain in the Green Berets, 
a student of Ninjutsu, a blue-water 
sailor, a scuba-diver, an internationally 
published novelist and author of adven¬ 
ture stories in the legendary ARGOSY 
magazine. For more than thirty years he 
has been a leading figure in the revival 
of ceremonial magick as Western civi¬ 
lization’s spiritual counterpart to 
Eastern mysticism and native American 

His background in occult study and practice is extensive: in 1970 he 
became the founder-magister of the Ordo Templi Astartes, which is now 
America’s oldest continually operating ritual magick lodge. In 1980 Runyon 
received his Master’s Degree in cultural anthropology from California State 
University at Northridge, specializing in magick. After graduate school he 
took all the degrees of Freemasonry in both the Scottish and York Rites. 

He then undertook an intense series of Tibetan tantric initiations and 
training sessions under the direction of H.E. Luding Khen Rinpoche of the 
Sakya Order, mastering the Vajra Yogini (Goddess of the Sorcerers) system. 
Runyon later received the Kalachakra initiation from H.H. The Dalai Lama. 

His articles on Magick and the Western Tradition have appeared in 
Gnostica magazine and his Church’s journal, The Seventh Ray. Runyon’s 
most noted contribution to the post W.W. II occult revival has been his redis¬ 
covery and subsequent development of the facial reflection/distortion dark 
mirror skrying method for magical evocation. In 1974 he appeared as a guest 
on the Tom Snyder t.v. show, narrating film footage of O.T.A. magical opera¬ 
tions. Through his Church (The Church of the Hermetic Sciences, Inc.), 
Runyon has written, produced and narrated a video entitled: The Magick of 
Solomon that dramatically demonstrates the unique and powerful spiritual 
development system described in The Book of Solomon’s Magick. Most 
recently he has produced a video documentary of an actual Goetic magical 
operation, Dark Mirror of Magick, with remarkable prophetic results in our 
troubled times. 


How to Involve AngeCs into the CrystaC 
and ‘Evolve. Spirits to Visible Appearance 
in the ‘Dar^tMirror 

CarroCC “Poke.” Semyon, fM.A, 

(SJjLSoa QdKBo 

Silverado, California 

TinSte of Contents 

Pronouncement. . 1. 

Introduction . 2. 

Part One: The History and ‘Theory of Solomon’s Magick 

Chapter One: hypnosis and yoga . 10. 

Chapter Two: The Secret of the DarkMirror. . 24. 

Chapter Three: patten Angels/Pagan Qods. ..... 39. 

Chapter pour. The Secret of the Holy Table ... 47. 

Chapter pive: The Habbadah of‘Wizardry. . 56. 

Chapter Svq The Architecture of Our ‘MagicalSystem. . 69. 

Chapter Seven: The Pa’al- Astarte Mythos . 80. 

Chapter ‘Eight: Arabian Origins of Magick and ‘Witchcraft . 87. 

Chapter 0\(he: The Hermetic Caduceus. . 93. 

Chapter Ten: Solomon’s Se^Magick. . 100. 

Part Two: The Practice of Solomon’s Magick 

Chapter Eleven: Pentagram andSeptagram pituals . 107. 

Chapter Twelve: Invocation and Evocation Pituals . 116. 

Chapter Thirteen: The Evocation ofHithael. . 127. 

The Qoetia of Solomon the Ppng. ... 136. 

The Seventy-Two Spirits of the Prass ‘l/essel . 144. 

goetia Pjilers of the Quarters. . 181. 

Angels of the Schemhamepfwrash . 183. 

Appendi^l. Qoetia Spirits pectified. . 192. 

Appendi^2. Quick Peference Chart and Magical Alphabet. . 193. 

Appendi?(_3. MagicalTemple purmture and Equipment. . 195. 

Appendi^4. Documentary E?(hibits — Ahnadelte,%t, Schemhamephorash 
MS. facsimile, Pesearch Paper: 

‘Kabbalah and Medieval Magick . 204. 

Appendix. Study Quide andPibliography. . 222. 

Color Plates: The pour Archangels. . .preceding page 0. 

The Master Mandala . fottozving page 232. 



IN THE YEAR 1969 I went through a near-death experience that 
brought on an altered state of consciousness during which I rediscov¬ 
ered a lost secret of Western Ritual Magick. I learned how to summon 
the seventy-two spirits of King Solomon’s legendary Brass Vessel to 
visible appearance in the Dark Mirror on the Triangle of Art. This 
book, and our accompanying video, THE MAGICK OF SOLOMON, 
demonstrate and properly teach this secret method for the first time. 

Inspired by the rediscovery of this GOETIC method of practice, I was 
further enabled to recover the technique of Angelic Crystal Invocation 
from the ancient book ALMADEL. I was then led to rectify this essen¬ 
tial LEMEGETON sub-system with the seventy-two Angels of the 
SHEMHAMEPHORASH and link them to their seventy-two demonic 
counterparts in the GOETIA. This produced a spiritually balanced, the¬ 
oretically elegant and astrologically coordinated scheme of practice 
that was compatible with modem theories of Jungian psychology. 

Students who have struggled for years to visualize these entities and to 
make sense of the confused and even contradictory instructions in the 
LEMEGETON will be delighted to finally discover operative methods 
that really work within a theoretical framework that emulates the 
impeccable celestial models of the Renaissance magi. Newcomers, 
starting with our system, may very well wonder what was so difficult 
about all of this in the first place ? 

If this is so, then I have succeeded in my task. . . 

And So Mote it Be! 

Magister Thabion 


Was not Solomon catted a zoise and even Wizard “King? 

Who did confine tzoo-and-seventy rebellious spirits 
In the Vessel of (Brass; metalof the Sphere (Mercurial 
With mastery of (Brazen Shield and Sword of Iron - 
(Did he not call them to appear in the C Triangle of his Art? 

Led By the first of their number, Lord-Cloud-lRider, 
Whereafter Solomon did build a Temple to (Ba'al's Consort, 
The (Fair Astarte ... 

from Cult of the Sanyreal by Thabion 


Ceremonial Magick that is different from any you’ve ever 
read. The magick this book teaches was reconstructed and 
rectified from authentic ancient sources, re-interpreted in modem psy¬ 
chological terms and brought to life by powerful hypnotic techniques. 
This system was developed by and for imaginative people who are not 
natural psychics. I have written The Book of Solomon’s Magick for 
those special individuals in the broader Neo-Romantic Community 
who seek the ultimate spiritual-intellectual adventure. If you have ever 
yearned to be a wizard or an enchantress in the grand old 
medieval/Renaissance tradition, but were put-off by the bric-a-brac of 
“Victorian Occultism” while finding yourself underwhelmed by the 


current Neo-Pagan and New Age alternatives, then this is the book for 
you. L 

This book — and our accompanying video, The Magick of 
Solomon — will show you how to invoke Holy Angels and then sum¬ 
mon ancient Goddesses, Gods, Fallen Angels and even hell-bound 
demons to visible appearance. You will be in direct communication 
with these mighty beings. The methods I will teach you are absolute¬ 
ly authentic and remarkably effective. 

Before we go any further I want to make two things very clear: 
first, I am not going insult your intelligence by providing you with an 
over-simplified “cook book” filled with nothing but training exercises, 
skrying techniques and warmed-over rituals culled from 19th century 
sources. Certainly the training exercises for our special invocation & 
evocation methods, the rituals, the practical information and the ref¬ 
erences you will need are all here — but I am also giving you the his¬ 
tory, the philosophy and the theory behind this powerful system. 

There are some forms of shamanism where the practitioner is 
permitted to be, or even expected to be, illiterate. Our tradition is 
quite the opposite. A Western magus or, if this term seems too mascu¬ 
line for female readers, an enchantress, is expected to be a person of 
knowledge (to paraphrase Carlos Castenada), at least in his or her own 
field. Remember that our mythological avatar, King Solomon, was 
noted for his wisdom. 

With that in mind I sincerely hope that you will find the back¬ 
ground material I’ve presented on Carl Jung’s theories, Hermetic phi¬ 
losophy, Kabbalah, hypnosis and yoga to be too condensed and obvi¬ 
ously introductory. You are expected to consult the works I have rec¬ 
ommended in the study guide. Don’t let anyone tell you that you don’t 
need this knowledge to be a Western magician. You do ! 

You may also contact me directly. In fact if you are going to 
seriously pursue this system, I definitely want to hear from you. 


Now that we are clear on that there is one other thing I must 
warn you about before you begin. If you successfully complete this 
program you will not be the same person you were when you started. 
Once you have experienced these wonders you may return to the medi¬ 
ocrity of everyday life but your mind and soul will range in realms 
beyond. You will be transformed forever into one of The Far-seeing 
People. 2 - You may never be able to share what you know with those 
you love and you may not even wish to. Solomon’s Magick opens a 
door into the starry gulfs of eternity. Once you have passed through 
that door, and it closes behind you, there is no going back. We might 
say that the ordinary person knows only the short span from birth to 
death while the Magus understands that this life adds one more skull 
to a necklace that must eventually be valued like a jeweler would 
appraise a string of pearls. 

There are very few people who would be willing to pay the price 
I paid to learn these ancient, secret methods. In 1969 I nearly lost my 
life and my sanity discovering and perfecting these techniques. I am 
one of a handful of practicing and teaching magicians in the Western 
world. Certainly there are those in our select fraternity who are more 
erudite than I am, more qualified in kabbalistic, astrological and 
alchemical studies — but the power to summon the spirits to visible 
appearance is the mark of the Thaumaturgist. That is the portion of the 
Sacred Art which Divine Providence has assigned me to expound and 
no one can teach you more about that aspect of Solomon’s Magick 
than I can. 

In recent years this mission has taken on a special urgency 
because the ancient secret of conjuration to visible appearance in 
Goetic evocation that I rediscovered in 1969 (the Dark Mirror facial- 
reflection-distortion phenomenon) has since been pirated, over-sim¬ 
plified, mass-marketed and finally popularized to the level of a OuiJa® 
board session. As with the OuiJa board (which was also based on the 
rediscovery of an ancient magical secret) commercialization can lead 
to frivolous misuse. Without proper training and a knowledge of what 


you are doing, the use of the powerful Dark Mirror facial reflection- 
distortion technique to summon spirits can seem as capricious and 
apparently trivial as Mr. Fuld’s talking board. OuiJa has been called 
“The Most Dangerous Game” but that may have to be corrected; liken¬ 
ing the perils of the Talking Board to those of the Dark Mirror is like 
comparing a trip to the zoo with a hunting safari in Africa — or fire 
crackers with dynamite. 

Besides the obvious psychological dangers in popularizing 
Goetia there is a deeper spiritual peril involved which the mass mar¬ 
keteers have totally overlooked. Granted, all Goetia spirits are not bad 
— some are even good natured — but there are a certain number who 
qualify as genuine hell-raking demons and one who is considered to be 
the very Devil Himself. 

In the Middle Ages and in the Renaissance magicians never used 
the Goetia without the strongest spiritual safeguards. They depended 
on their faith in God and His Holy Names to protect them when deal¬ 
ing with the rebellious spirits. Today we don’t have that vital reservoir 
of faith to draw from so we must re-establish our link with the divine 
and re-empower our Spiritual Guardians in order to give us a truly bal¬ 
anced magical system. This is why the Angelic Almadel must be 
worked in direct conjunction with the Goetia. For this reason / have 
gone to considerable lengths to rectify and unify these two basically 
complimentary Lemegeton systems. 

When you combine the secret of The Dark Mirror with The Lost 
Art of Angelic invocation into The Crystal Shewstone, you have 
empowered the Magick of Solomon to yield the full measure of its 
ancient promise. 

Even if you are steeped in the lore of Western occultism and still 
have not attained your goal of becoming a magus or enchantress 
(because you were not bom clairvoyant) this is the book that will 
make those dreams come tme. Certainly you’ll have to work and study, 
but if this is the right path for you, the work will be rewarding and the 
study will be nourishment for your mind and your soul. 


I assure you is that there are no drugs, drastic fasting regimens 
or dangerous yoga practices involved in this system. Providing you 
are in good mental and physical health, are at least eighteen years of 
age, and able to understand the concepts and the instructions, you 
should have nothing to fear from this program other than the profound 
transformation of which you have already been warned. 

You will need to master self-hypnosis and develop the ability of 
fixed concentration (the yoga of tratakam). Once you have properly 
trained yourself, you will be able to perform one of these Grand 
Operations of Solomon’s Magick in less than an hour’s time by your¬ 
self or with friends who have undergone the same training. You will be 
able to instruct others and start your own Lodge of Magicians — or 
remain a solitary master or mistress of this ancient art. You might even 
wish to affiliate with our brothers and sisters of the Ordo Templi 
Astartes — America’s oldest continually operating ritual magick 
lodge — and learn what lies beyond Solomon’s Art of Kings. The 
choice is entirely yours because I have provided everything you need 
to start you off in this book and in our documentary video, The Magick 
of Solomon. 

But before we begin, let’s make sure that we agree on what High 
Magick (or Art Magick, to use Max Theon’s term) really is and what 
sort of people wizards and sorceresses are — or should want to be. 
This is very important. First let us state what Magick is not (or should 
not) be:— 

High Magick does not (or should not) grant the power to domi¬ 
nate and/or exploit others. In spite of its Arabian Nights’ glamour we 
cannot claim that it will help you win lotteries, sweepstakes or make 
big money in the commodities market. Magick should not be thought 
of as a push-button technology that directs impersonal energies, nei¬ 
ther should it be used as a personal empowerment system to help one 
climb a corporate ladder and dazzle the opposite sex. If conscientious¬ 
ly pursued, the Art should actually achieve the opposite effect by lead- 


ing you to what you really need rather than giving you what you think 
you want. 

So what is Solomon’s Magick? 

The magician Dion Fortune gave us a concise definition of mag¬ 
ick as “The art of causing changes in consciousness to occur in accor¬ 
dance with the will.” This presupposes that you understand the mean¬ 
ing of the term “art” — because High Magick is first, last and always 
an Art! 

Magick is an artform. If we need to get technical about it we 
could call it a composite artform similar to grand opera. Consider the 
artistic elements in a Magical operation: we have the stage set; our 
temple (or our outdoor henge). We have the costuming: our robes, 
lamens, etc. There are the props: the circle, altar, crystal ball, triangle, 
dark mirror, swords, wands and pentacles. We create a theatrical 
atmosphere; candle light flickers through tendrils of exotic incense, a 
gong reverberates, bells chime, drums throb while the slow-motion 
dream dance around the circle is accompanied by a droning chant. . . 
followed by conjurations in Shakespearean style delivered in hypnot¬ 
ic tones. 

Of course Solomon’s Magick is more than just good theater — 
but good theater is its starting point. It uses that sense of fascinated 
detachment you experience at a well staged theatrical production or at 
an impressive church service as a gateway into an altered state of con¬ 
sciousness in which your waking mind and your deep mind are in com¬ 
munication. This is our unique Western shamanic experience. If you 
think about it this way, these theatrical aspects of magical operations 
will seem quite appropriate. Remember, the so-called primitive 
shamans use all the musical-dramatic-artistic elements of their own 
native cultures, so why shouldn’t we? 

If you are not comfortable with this Romantic-Shamanic aspect 
of Solomon’s Magick then it is obviously not Your Path. When I say 
“Romantic” I mean it in the philosophical-artistic sense of the term. 


Magicians are the ultimate romantics. To us the human spirit is divine 
and unbounded in its potential. Aleister Crowley — a modem magi¬ 
cian and a romantic in his own fashion — held that the greatest sin was 
restriction, but to my mind an even greater sin is mediocrity. My 
favorite Romantic maxim is the credo of Quo Vadis’s Nero: “Let 
it be wonderful or let it be terrible so long as it is uncommon! ” 

Which brings us to another important point: Solomon’s Magick 
is not a get-rich-quick scheme but it will jump-start and supercharge 
your creative processes. If you are willing to seriously study the books 
I’ve recommended, in a few years you will have acquired an educa¬ 
tion comparable to a liberal arts degree from a university. You may be 
inspired to undertake formal studies in psychology, anthropology, 
physics, genetics or biochemistry. You may excel in any of the creative 
arts ... or become a spiritual leader. Magick will open these doors for 
you and show you the way. This is the real power and promise of King 
Solomon’s Art — for Solomon, as you recall, was mainly noted for his 
wisdom. Although this type of Magick is a Royal Art it is not restrict¬ 
ed to the elite; Solomon’s Magick creates the elite! 

The magical vision is primarily an ecstatic and transformative 
experience that may be enhanced by a group performance but is essen¬ 
tially subjective in its effect. In other words, this method of magick 
produces a controllable dreamstate wherein the practitioner summons 
the spirits to visible appearance and communicates with them. No 
other system of magick, not the Golden Dawn, Tibetan Tantra, Voodoo 
or Wicca offers such an authentic, spontaneous experience. Only 
Solomon’s Magick fulfills the whispered promise of the old grimoires. 
The Master or Mistress of this Art shares power with the Archangels, 
commands the demons and walks with the Gods. 

If this is your desire read on and enter the Treasure Cave of the 
Arabian Nights where the mighty Jinn of Old King Solomon are at 
your command. The first challenge on your quest will be to roll a huge 


stone away from the entrance to your own Magical Cavern. That stone 
has been built up over a lifetime out of thousands of verbalized encrus¬ 
tations such as, “It’s just your imagination!” 


1. I am very much aware of the tremendous debt we owe to Dr 
W. Wynn Westcott, MacGregor Mathers and their compa¬ 
triots. They gave us the most complete and useful synthesis 
of Western esoteric lore since Heinrich Cornelius Agrippa in 
1531 c. e. It is safe to say that there would be no modem 
revival of Western Magick without their efforts and virtually 
all of today’s magicians, including this author, use their cor¬ 
respondences. They were, however, restricted by the mind¬ 
set of their era and the lack of practical techniques that 
would not emerge from the Orient, and re-emerge from the 
history of our own tradition, until the 20th century. Modem 
Golden Dawn adepts are now revitalizing their tradition with 
methods very similar to those described in this book. I like 
to think that our O.T.A. rediscoveries have made some con¬ 
tribution in this regard. 

2. In Chapter Nine of his recent book Angel Magic 
(Llewellyn, 1995) my friend and colleague, Geoffrey 
James presents a somewhat fictionalized account of an 
O.T.A. magical operation conducted here in our 
Montsalvat Temple. He describes his host (your author) 

as “The Angel Magus” who was “. . . friendly but reserved 
with a certain distance in his eyes that seemed to say, 

I have seen strange things . . .” 


Memory through the Styes spans 

To OCden Rings zvith Bloody hands 
And yet zvith 6irth the visionfhes... 

‘Beyond ( Ihe Veit — 6ut never dies 
( Ihe portat cracks a hair in dreams 

‘The zvhisthng ‘Wind of Zuvran screams: 

Mowfar woutdyou dare to ride... 

If the Secret Door were opened zvide ? 

from The ‘Teachings of Rha RhiaBo 6y ThaBion 

Chapter One: ^Hypnosis and yoga 

After familiarizing myself with the operation of the Chevreul 
Pendulum I began to ask my subconscious mind questions of a very 
personal nature. It did not always give me the answers I wanted or 
even expected, lending an air of credibility to the process. When I was 
totally convinced of the validity of the technique, I asked the ultimate 
question : “Do you remember past lives?” 

The answer was strong and unmistakable. “Yes!” it told me. 

From the author’s Magical Record of 1969 

of my illness was a realization of the awesome depth and 
range of knowledge available to the subconscious mind. 
Even though I count myself an imaginative, articulate writer, mere 
words cannot describe the experience of such a revelation. When I say 
you are going to become one of “The Far-Seeing People” I mean more 
by that than you can possibly grasp before you begin your training. 


Because of the crucial importance of a “Long Track”, multi-life- 
time perspective in your dedication to Magick, you must begin your 
program with these consciousness expanding and knowledge extend¬ 
ing exercises. Although your religious and folkloric heritage is impor¬ 
tant, Magick will teach you that your beliefs are actually tools and 
weapons. You are at the center of your reflection of the Universe. You 
can believe anything you choose and the Universe will give it to you. 
Let me give you an example: 

A secret ritual, transmitted to me orally by my Tibetan guru, per¬ 
mitted me entrance to a sensual astral paradise populated by volup¬ 
tuous, insatiable dakinis. After an orgy that seemed to last for days, 
during which I realized every sexual fantasy I’d ever entertained, I 
finally descended, like the ancient Romans, into decadence and ulti¬ 
mately into satiated voyeurism. The dakinis were very accommodat¬ 
ing, doing whatever I could think of to entertain me... Finally I’d had 
enough. I tried to escape from them but they were everywhere, smil¬ 
ing, giggling, flirting, posing and purring like kittens. 

At last I wormed my way through the wiggling hoard of naked, 
velvet-skinned, perfumed houris to a lake in the center of The City of 
the Damsels. In the middle of this pond floated a small boat. In the boat 
sat a long bearded man holding a fishing pole. I dived into the water 
and swam out to him. Fortunately the dakinis couldn’t (or wouldn’t) 
swim, so I was free of them at last. I clambered into the boat and intro¬ 
duced myself. “How long have you been here?” I asked him. 

“I lost count after the first thousand years,” he said. 

“Are there any fish in this lake?” 

“I’ve never had a bite,” he said with a faint smile. 

“Then why do you fish?” 

“It passes the time, ” he whispered. 

Fortunately for me, I was only visiting The City. I had not cho¬ 
sen it as my Heaven or perhaps my Bodhisavatta vows had come to my 
rescue — at least in this astral adventure. And yet Vajrayogini was not 
so easily dismissed. She then physically manifested Herself in beauti- 


ful human form (disembodied spirits have a penchant for doing this). 
I took her with me on an expedition to the ruins of lost Lemuria (Nan 
Modal) — and upon that hangs another tale. . . 

Ibn Saba, The Old Man of the Mountain, who had promised his 
followers a similar sensual paradise, once said: “Nothing is true. 
Everything is permitted. ” This is essentially correct but what Saba, 
Grand Master of the Assassins, did not mention was the price. L 

Another medieval Arabian sage placed the age of our human 
race at forty-four thousand years. Only in the past century did science 
confirm this. Considering the age of us all and the special effort you 
have made to obtain this book I will wager that you have walked this 
path before. If so, you will understand the essence of the teachings 
revealed in the next paragraph. 

During magical operations a camera will not record Angels fly¬ 
ing down through shimmering clouds or demons crawling up through 
smoking cracks in the earth — but these Mighty Beings are nonethe¬ 
less real and very powerful. They exist beyond the limits of your per¬ 
sonal imagination and yet they are seen through your prism in the 
multi-faceted lens of The Great Universal Mind . They can be super¬ 
human, sub-human or non-human. They rise up from the vast, dark 
depths of The Collective Unconscious and swim into the shallow 
lagoons of our individual subconscious minds. According to our Neo- 
Romantic Philosophy, this Universal Ocean of the Deep Mind extends 
beyond the furthest limits of Interstellar Space, penetrates the small¬ 
est sub-atomic particles and is connected with the Primordial Imprint 
of DNA. It is mirrored in the Anti-Matter Universe that exists side-by- 
side with our mundane dimension. We think, therefore we are — and 
are not! The “Idea ” of a thing and the energy that flows into its cre¬ 
ation are greater realities than the static physical result. We can imag¬ 
ine nothing as great or greater than God’s conceptions, therefore our 
God-given ideas of soul transmigration, reincarnation and magick 
must exist for those of us who believe in such concepts because if such 
were not true it would mean that humankind had conceived a master 


plan of spiritual evolution beyond God’s power to grant. Given the 
awesome age, size, cohesion, symmetry, synchronicity and ultimate 
mystery of the Universe this would seem to be the one and only true 
impossibility. These precepts are the foundation of our modem 
Magical Field Theory. Beyond these conceptions lies the inevitable 
truth that ALL sentient beings are merely differins reflections of your¬ 
self. If you understand and embrace these principles you will soon 
grasp the importance of self-hypnosis and Raja Yoga as basic access 
techniques and prerequisite skills to mastering The Magical Art. 

In 1969, as mentioned in the introduction, I discovered, or more 
properly, rediscovered, the essential secret key to Solomonic magical 
evocation. I found out how to summon spirits to visible appearance 
and converse with them without depending on special psychic talent 
— but first I had to leam self-hypnosis, and so will you. Granted you 
can get the facial reflection-distortion method to work without learn¬ 
ing hypnosis and yoga. Children have been scaring themselves with 
the phenomenon for as long there have been mirrors — but then you 
can’t control it any more than they can. Unlike children, you are not 
going to scream and mn —even though it might be better if you did! 
Without the perception of one who understands and controls his own 
trance you are operating in an unfamiliar state of mind and dabbling 
with something beyond your conscious comprehension. 

Because self-hypnosis was so important in my development, let 
me tell you briefly how I got into it and how it led me to discovering 
the secret of the mirror-in-the-triangle and its full significance. 

You’ve already read my biographic sketch so you know my 
qualifications but they do not tell the real story. In truth, I had learned 
the methods and the philosophy I’m now sharing before I ever 
attained the credentials cited in my resume. The remarkable discovery 
of Solomon’s hypnotic secrets actually propelled me through seven 
years of anthropology, thirty-nine degrees of Freemasonry and a year 
of intensive Tibetan Tantric training under the finest magicians to 
come out of that mysterious land. Now I want to share these original 


concepts and techniques so that they may open similar gateways for 
others who choose this path. 

In 1969 I was a former Green Beret and an avid scuba-diver 
eking out a living as a pulp-fiction writer. I had two paperback novels 
and a series of underwater adventure stories in ARGOSY magazine to 
my credit. Any impression I might have had at that time about ancient 
sorcery would have come from the fantasies of H. P. Lovecraft or 
Robert E. Howard. I liked science fiction and I had a good imagination 

— but, before my illness set in, I never dreamed that reviving the lost 
art of Solomon’s Magick would become the major creative effort of 
my life. 

Like so many writers in those days I was a chain-smoker and a 
perpetual coffee drinker. I assumed that these bad habits were respon¬ 
sible for my frequent bouts with indigestion. This condition became 
chronic and finally unbearable. I went to a doctor and was diagnosed 
as having an ulcer. At that time stomach ulcers were thought to be 
entirely psychosomatic. A ‘sissy’ disease for a macho type. I wasn’t 
about to give up beer, coffee, cigarettes and steak dinners to go on a 
milktoast diet. I reasoned that if ulcers were caused by anxiety, I’d con¬ 
quer my inner fears through self-hypnosis and heal myself in the 

In desperation I learned the theory and mastered the techniques 
quickly. My text was Leslie M. LeCron’s, Self Hypnotism, The 
Technique and Use in Daily Living. (This book has since gone through 
several editions and is now considered a classic.) I was soon able to 
suppress the pain ... but then it would always return, often worse than 
before. I must have taken myself as deep into trance as anyone has ever 
managed through self-induction, but I could not cure the ulcer because 

— as the doctors eventually discovered when I was almost dead — I 
was carrying within me a gallbladder that had turned into a mass of 
solid rock! 

In the later stage of my illness I was in an altered state of mind 
that I now realize was a toxic psychosis. Subconsciously I must have 


known that I was dying. This morbid condition drove me to stranger 
and more esoteric experiments in self-hypnosis. I began my occult 
studies with Tantric yoga — but, when I discovered our own culture’s 
magical counterpart to that Eastern system, something clicked. I knew 
with absolute certainty that Western Ceremonial Magick was my path 
and I would discover its lost secret. 

From my studies and my first experiments I had learned that a 
hypnotic effect could be achieved through a fixed gaze on a reflective 
surface such as a crystal ball, or a dark mirror — and I knew that these 
devices had often been used by the old magicians — but were they the 
actual spiritus locii, the place where angels and spirits could be con¬ 
jured to visible appearance? I could put myself into a hypnoidal state 
staring at them but I did not see a face appear or sense a genuine pres¬ 
ence — and yet I was convinced that hypnosis was necessary and that 
some sort of window into the other dimension, like the crystal or the 
dark mirror, had to be employed. 

But, if this was true, then why did Golden Dawn magician 
Aleister Crowley, and his mentor, Alan Bennett, waste so much time 
and effort unsuccessfully trying to evoke a Goetia spirit out of the 
smoke from an incense burner? Why did the Golden Dawn oath-bind 
its members not to undergo hypnosis — and why did they virtually 
eschew those traditional conjuration devices of medieval and 
Renaissance magicians? 

On one level we can answer these questions by recalling that in 
their time the hypnotic trance was equated with spiritualism and mag¬ 
netizing quackery. In parlor room seances crystal balls were as com¬ 
mon as OuiJa boards and even dark mirrors were sometimes used. 
Skrying on these devices was assumed to be humbug because of its 
widespread popularity. The burlesque image of the Gypsy fortune 
teller with her crystal ball is a cultural icon left over from that era. 

But, at a deeper level a more subtle and insidious mental attitude 
had infected the intelligentsia at the end of the Renaissance and would 
cheat later generations of Western magicians out of their heritage. 


The philosopher (1595-1650) Rene Descartes — the father of 
Rational Philosophy — had been inadvertently responsible for what 
the military calls “collateral damage” to spiritual development in the 
Western World. In the service of fledgling science he had declared that 
there was a total separation between mind and matter; between men¬ 
tal conception and its physical manifestation. 

Although this is an over simplified statement of his theory it is 
a deadly accurate assessment of its effect. Although his construct 
allowed for advances in engineering, the divinely inspired human 
imagination — the greatest creative force in the universe — had been 
relegated to the importance of childhood day-dreaming! 

Once you grasp the significance of this outrage against your per¬ 
sonal divinity you are just starting to move that giant Stone away from 
the entrance to your Treasure Cavern. When you return to Plato and 
realize that the original idea of something is more dynamically real 
than its eventual static, physical manifestation, you can hear and feel 
that huge boulder start to move. It makes a skreeking sound of protest 
because you have recovered one of the great suppressed secrets of 
magick: the creative power of the human mind. But simply recogniz¬ 
ing this power will not unleash its potential. 

Along with The Stone we have another enemy within our¬ 
selves -.The Chattering Monkey of the conscious mind. As we heave 
against the rock, the Monkey dances around us distracting our atten¬ 
tion and belittling our efforts. Finally we become so frustrated and dis¬ 
couraged that we give up and return to “reality” — and immediately 
our nasty little Monkey disappears. 

Unfortunately he will return whenever we try to quiet our minds 
and resume our spiritual work — so we have to get rid of the Monkey. 
Then we have to train ourselves to use this mental power in much the 
same way that an athlete trains to perfect his or her sporting skills. If 
you don’t think this is necessary, if you don’t believe that you need to 
master self-hypnosis and the tratakam yoga technique to practice 
Solomon’s Magick, I’ll challenge you to test yourself. 


Take a few deep breaths and then stare at your wrist watch with 
a fixed, unmoving gaze for three minutes. During that time you may 
breathe normally but you must not blink, you must not think of anything 
and you must not change your visual focus. If you perform this test 
correctly you will find yourself in an Alpha (hypnoidal) state when the 
exercise is completed. 

Why do I say, you must not blink? 

Because the unblinking stare (tratakam ) is totally committed to 
its object — and it is the hallmark of the true magician. 

However, if you pass this test you will still want to study this 
chapter carefully to understand the unique hypnotic characteristics of 
the magical trance state. You will also need to go through the exercis¬ 
es so that you can teach them to others. 

Do not assume that because you’ve gone through a Golden 
Dawn style program that you can skip this part of your training. 
Remember, the Golden Dawn avoided any form of hypnosis and was 
not preparing its members to use Solomonic magical equipment. 
Relying on the Golden Dawn’s indirect mental conditioning proce¬ 
dures as preparation for Solomonic work would be analogous to sub¬ 
stituting basic (soft) Tai Chi training for the rigorous preparation nec¬ 
essary to compete in a full-contact Karate match. Granted a Tai Chi 
master (or in our case, a Golden Dawn adept) could certainly hold his 
own, but only after years of training. 

Solomon’s magick is the Art of evoking spirits to visible appear¬ 
ance and invoking knowledge of, and conversation with, Holy Angels 
— whereas much of Golden Dawn magick is of the “Do-the-ritual-to- 
imprint-the-astral-and-then-see-what-happens-later” variety. 2 - Be 
sure you realize the difference. 

There is also a shade of difference between most yoga trances 
and the hypnotic state as we know it here in the West. This is best illus¬ 
trated by another anecdote from my Tibetan training: early in the pro¬ 
gram I was trying to master a ritual in which I was to assume the form 
of Vajrayogini and perform various symbolic actions in Her persona. 


Knowing that mudras (hand and finger positions) are sometimes done 
while visualizing, I asked Lama Luding Khen Rimpoche if I was to 
emulate any of the actual gestures of the deity as pictured in Her tanka 
(icon). After a good natured chuckle at my expense he patiently 
explained that this was all done in the mind while sitting inert and 
physically anesthetized in the lotus asana — somewhat like a Western 

Most Tibetan magick is done from the inert, seated asana posi¬ 
tion whereas much of Solomon’s magick is performed standing up and 
even moving. Our hypnotic trance allows us a unique mobility and a 
remarkable capacity to operate in the subconscious and conscious 
mind simultaneously. This enables the operator to ask the receiver, 
“Do you have a presence?” or “Would you like it stronger?” without 
disrupting the trance state. In a solo working the operator can question 
his own spirit manifestation directly, going back and forth between his 
own rational mind and the manifestation from his subconscious as nor¬ 
mally as he would carry on a conversation with another person. The 
reason for this is implicit in the dialog nature of hypnotic induction — 
and especially the self-directed dialog developed in self-hypnosis 
training. 3 - 

Although the tratakam (fixed gaze) yoga technique is an 
Eastern derivation, it is the most directly hypnotic of the yoga prac¬ 
tices and integrates perfectly with other aspects of Western style hyp¬ 
notic induction. As a pre-requisite to tratakam and hypnosis general¬ 
ly, pranayama (controlled breathing) training is also necessary. The 
magical student does not need to carry this any further than and 8-8-8 
count but he or she should be comfortable with at least a 6-6-6 cycle 
(no pun intended). 

It is not my intention to write complete treatises on self-hypno¬ 
sis and Raja Yoga in this book. You are expected to consult the practi¬ 
cal manuals we recommend on these subjects and follow their instruc¬ 
tions. I was fortunate enough to discover two of the finest training 
guides on each of these fields back when I started my practice of mag- 


ick twenty-five years ago. These two books have remained constantly 
in print ever since. For self-hypnosis, see Leslie M. LeCron’s Self- 
Hypnotisim, The Technique and Use in Daily Living, and for Raja 
Yoga, Dr Rammutri Mishra’s Fundamentals of Yoga. 

Many people have already experienced hypnosis induced by 
someone else but the magician must master the technique of self- 
induction. The reason for this is that magick operates through the will 
of the operator and yet the operator must be in trance when he or she 
operates. This sounds like a paradox. Isn’t the hypnotic trance a pas¬ 
sive state? Not necessarily. The hypnotic state is really a condition of 
total, one-pointed concentration. It can be passive or active — but, if 
it is to be active, then the operator needs to get himself into it or par¬ 
ticipate in a preliminary meditation wherein the whole circle becomes 
entranced. In the Orient, hypnotists always put themselves into trance 
before they attempt to hypnotize others. 

Even if you have been subjected to the hypnotic state by some¬ 
one else, you are going to find self-hypnosis a remarkable experience. 
Perfecting this technique can be one of the major transforming ele¬ 
ments in your life. For the very first time, you are in total control of 
you! And, as discussed at the beginning of this chapter, you can then 
access your memories back to the dawn of our race. When a true adept 
says that one should not practice magick without initiation, this is the 
experience he is referring to, not to some pageant performed in a lodge 

Once you have crossed this threshold in your development you 
have empowered yourself to practice Solomon’s magick. The hypnot¬ 
ic state is total concentration and total involvement of both levels of 
your mind. If you operate only from a conscious level you are inton¬ 
ing words and going through motions while wearing an astral blindfold 
and ear muffs. As we have noted, this is a form of magick but it is not 
the Thaumaturgic Art of Solomon. 

Although you will be combining elements of tratakam yoga and 
hypnosis, you need to know the subtle difference between the two sys- 


terns: Tratakam yoga (empty-minded, undistracted fixed gaze on an 
inert object) will induce the hypnodial states called yoganindra (phys¬ 
ical anesthesia) and then samadhi (space-time suspension) as side 
effects but it is not a true hypnotic induction because there is no direc¬ 
tion involved beyond strict maintenance of a passive mental attitude. 
Tratakam is more properly a form of meditation. It is essential train¬ 
ing for our Solomonic mirror and crystal skrying because it conditions 
us to see something without “looking at it”, to contemplate our reflec¬ 
tion in a dark mirror, or the angelic aura surrounding a crystal ball, 
without analyzing the optical phenomena as they occur. It is easily 
mastered with regular daily practice. If you get discouraged just 
remember that John Dee and Cagliostro would have given their for¬ 
tunes and have devoted years to practice and to master these tech¬ 
niques if they had only known they were available. 

‘PracticaC Tertises: 

There are a number of ways to practice tratakam. Dr. Mishra 
lists nasal and frontal gaze exercises which are uncomfortable and 
alien to Western practitioners. We recommend an easily constructed 
variation of one of his techniques involving a blue light bulb behind a 
12” dia. round carboard shield with a I V 2 ” dia. filtered hole cut in the 
center. In the center of the frosted filter, place a V 2 ” dia. black dot. This 
device is suspended from the ceiling. We call it a “Samadhi Lamp. ” 

To use the samadhi lamp, do your stretching exercises, take your 
asana, do a few minutes pranayama and then lie flat on your back and 
fix your gaze on the illuminated hole, with its central black dot, for ten 
to fifteen minutes. Do not explore the lamp with your eyes, just look 
at its glowing center. Try not to think about the optical phenomenon as 
they occur. Try not to think about the relaxation and numbness coming 
over you or the hypnotic state you are drifting into. . . Try not to think 
at all . . . 


Along with your tratakam training you will be regularly improv¬ 
ing your skills in self-hypnosis. The first key to mastering self-hypno- 
sis is physical/mental relaxation. You’ll notice I’ve joined the two 
words together because they go together. 

Physical relaxation is best achieved by first stretching the mus¬ 
cles of the body and then compressing them. For stretching do the clas¬ 
sic yoga “Sun Salute”, then for compression, point out and stiffen 
each leg in turn, curling your toes. Hold the leg rigid for ten seconds. 
Thrust each arm out straight and make a hard fist. Hold it for ten sec¬ 
onds. Relax. Roll your head in a circle. Open your mouth and work 
your jaw muscles. Tighten the muscles of your face. Take several long, 
deep breaths through your nose. Hold the air in your chest at least as 
long as it took you to inspire it — then blow it out through your mouth. 

Having achieved relaxation you must learn to empty your mind. 

To empty the mind and to develop the ability to shift the center 
of consciousness to other parts of the body take a comfortable asana 
position with your back straight. Close your eyes and focus them 
upward without strain. While maintaining this position and gaze per¬ 
form at least four cycles of simple pranayama (without hand manipu¬ 
lations) on a four count inhale, four count hold, four count exhale, four 
count hold-on-the-void. With your breathing finished keep your closed 
eyes focused upwards while you quietly imagine that your body is 
growing larger and larger until it is nearly fifty feet tall. Your skull is 
a great, dim-lit hollow vault half filled with deep, dark, still water. You 
(your consciousness point) are in the form of a small pearl floating 
half-submerged in the water. The water is comfortable, safe and pro¬ 
tective. Above you are the random thoughts that flit across your mind. 
You see them in the form of luminous fireflies darting back and forth 
to no purpose. They buzz and chitter without meaning. 

You allow yourself to sink just below the surface. Now you can 
neither hear nor see those distracting thoughts. You are at peace with- 


in yourself. You sink down to the level of your throat . . . and then 
down into your chest. . . 

After three minutes you may re-surface, realizing that you are 
now the master of your mind. These unwanted thoughts that have 
plagued you for so long are no more bothersome than gnats on sum¬ 
mer day. 

Now you are ready to hypnotize yourself or, if you have been 
leading a group in these exercises, you are all ready to enter the hyp¬ 
notic state. 

Here follows one of our ritual hypnotic inductions you may 
modify and practice with. . . This one is adapted from our advanced 
pathworking system but it gives the general idea. (The Soul Door 
referred to is a floor-to-ceiling dark mirror set in an ancient Egyptian 
style door frame. You can see it veiled in the video.) Note that we 
make the inert, seated physical body huge and keep the enlivened spir¬ 
itual body within — into which we project our consciousness — very 
small. Once you have perfected your basic hypnotic and yoga tech¬ 
niques, you may use this secret Tibetan method of Inner Plane projec¬ 
tion with full effectiveness. . . 

As we stare at the planetary symbol of _, our 

physical eyelids are becoming very heavy. Our bodies are totally inert. 
We sit like great stone statues surrounding our double cube altar — 
which has become a huge, tall building . . .Our Spirit bodies within us 
are now as small as a finger on the hand of our huge sleeping physi¬ 
cal forms. These tiny Spiritual Bodies are now the radiant centers of 
our consciousness. We are filled with living energy and eager to be off 
on our journey. We look to Westward and see the distant star of our 

destination, the Sephira of _, as it beckons to us far away 

in the night sky beyond the great pylons of The Soul Door Gate. 

Now we allow our physical eyelids to finally close. We project 
our Spiritual Bodies out the Third Eye Chakra toward the Soul Door 


Gate and through the great pylons into the vast night sky of the endless 

universe! Ahead of us gleams the star of _, leading us 

onward. We are passing over the dimly lighted landscape a thousand 
feet below . . . ( here you will insert the description of the Otz Chiim 
Path over which you are flying. ) 

This is also the method of choice for projecting into and through 
Enochian pyramids. It is likewise a vital skill necessary for exploring 
the powerful psychic centers or chakras within your body. With self¬ 
hypnosis and Raja Yoga training you can master even advanced tech¬ 
niques such as this in months instead of years. 

It is said that a picture is worth a thousand words. I hope that the 
mental imagery evoked by the above passage will serve to convince 
you of the importance of hypnosis and yoga as basic foundation skills 
for this Art. 

Do not neglect your mental training. 

Chapter One/9{ptes: 

1. To understand the mystery of the false paradise, students of Solomon’s 
Magick should read Burton’s original version of The City of Brass in 
Alf Layah wa Layah, THE ARABIAN NIGHTS. 

2. This statement may disturb some of my senior G. D. colleagues 
who have become genuine shamanic wizards in spite of the Golden 
Dawn’s non-hypnotic methods. This is not to say that the creative 
visualizations in the Pentagram and Middle Pillar rituals are not very 
valuable and even essential in their own right — but they are project¬ 
ed onto the astral, not received from it. The G.D.’s Tattwa skrying 
exercises were taken directly from an Eastern source. 

3. Those who have popularized our evocation technique have stated that 
solo operations are quite difficult, possibly dangerous, and should be 
avoided. This demonstrates their lack of understanding of the impor¬ 
tance of self-hypnotic training in Solomonic magick. A solo operation 
(for an entity of the same sex as the operator) is usually less difficult 
due to the reduction of the personal variables involved. 


Know that the. Jinn which mighty Solomon 
Did conjure in the Triangle of Art 
Were formed in the reflection of his face 
Tor they were aspects of his soul 
Each agreeing unto a Quadrant, 

A Planet and a metal thereof 
Which when 6urnished did reflect 
‘Even as a Mirror 

And when thou boldest the lighted tapers 
In thine own hands 

And thou dostgaze deep into thine own eyes 
‘Know that thou dost perform The Art 
In the very manner in which it was truly done 

from The ‘Sooh.of Astarte By Stater Aleyin (ThaBion) 

Chapter Two: The Secret of The (Dar^lMirror 

M y ILLNESS AND MY QUIXOTIC attempt to cure it through 
hypnosis, had driven me into the shamanic tradition of my 
ancestors — and, as the saying goes, “When the student 
is ready, the teacher appears”. In this case the teacher came in the 
form of a book. My first introduction to Western Magick still stands as 
the best survey work written on the practical aspects of the subject: 
The Black Arts by Richard Cavendish, published in 1968. Using 
Cavendish’s excellent bibliography, I quickly acquired Waite’s The 
Book of Black Magic and of Pacts along with the Mathers-Crowley 
Goetia , Mathers’ The Key of Solomon the King, and Francis Barrett’s 
The Magus. 


The medieval Key of Solomon provided an authentic handbook 
for making magical regalia, implements and talismans but it was the 
more notorious Goetia of the Lemegeton, the so-called Lesser Key of 
Solomon, that was the real wizard’s Liber Spiritum. The Goetia (pro¬ 
nounced, Go-ey'-sha ) catalogued and described 72 rebellious spirits 
that, according to a Talmudic legend, old King Solomon had impris¬ 
oned in an enchanted Brass Vessel submerged in a lake in Babylon. 
This read like a fabulous tale from the Arabian Nights but in my irra¬ 
tional state I was convinced that there was a hidden truth behind the 
fantastic story. Like Aladdin’s wonderful lamp or Ali Baba’s “Open 
Sesame” there was a Secret Key to calling up those mighty Princes of 
the Jinn that Solomon had imprisoned so long ago — and I was deter¬ 
mined to find it. 

Years later, when I was doing graduate studies in cultural 
anthropology I realized that back in 1969 I had crossed over into a 
realm of divine madness that few Anglo-Americans had ever experi¬ 
enced. I had gone through the true shamanic initiation, that mortal ill¬ 
ness and vision quest that brings the shaman in touch with his gods and 
gives him the power to practice his craft. ... 

It was during that season of my madness, when agony alternat¬ 
ed with ecstasy, that I had discovered, or more properly, re-discov- 
ered, the lost secret of the Magical Art and I wrote The Book of Astarte 
from which the key passage that heads this chapter is drawn. L 

I had studied the writings of the ancient and modem magicians. 
They had filled their books with the most detailed instmctions on how 
to build, inscribe and decorate all the necessary equipment, all the sig¬ 
natures of the spirits and even the hours during which to summon them 
— but the most important element, that method by which one could 
make the spirit physically appear, was always missing in the old gri- 
moires and not explained in the recent texts. 

I knew that over a dozen ancient and modem writers on Magick 
could not be involved in one big, long-standing conspiracy to suppress 
this final secret, so it seemed obvious that at some time after the 17th 


century and before the middle of the 19th century the practical keys to 
the Magical evocation and invocation processes had been lost. 

This turned out to be true. The ancient writers had hidden the 
secrets in plain sight — as you will see when we examine the old texts 
— but the Victorian age magicians of the Golden Dawn school, with 
their phobia against hypnosis and their commendable distrust of pas¬ 
sive spiritualist mediumship, had de-emphasized the actual methods of 
Renaissance evocation and invocation in favor of a Westernized Tantra 
in which images were carefully built up in the imagination and then 
allowed to provide psychic feed-back. Instead of the traditional crys¬ 
tals and dark mirrors for visionary work, they prefered to use abstract 
colored symbols to stimulate the imagination. These methods are dif¬ 
ferent in conception and technique from the shamanic calling down or 
summoning up of spontaneous visions from that great storehouse of 
images Renaissance magicians knew as the “World Soul” and we now 
refer to as “The Collective Unconscious.” 

If I hadn’t been touched with divine madness at the time I prob¬ 
ably would have accepted the Victorian reconstruction of Magick and 
put aside my yearning to actually conjure spirits to visible appearance 
in Solomon’s Triangle of Art. I would have agreed with critics like 
Professor Eliza Butler that those who had practiced out of the old gri- 
moires were credulous and self-deluded. However Arthur Edward 
Waite, who was also a ruthless critic of the Art Magical, had conceded 
that they achieved results. In the introduction to his 1898 Book of 
Black Magic and of Pacts he wrote: — 

“It would, however, be unsafe to affirm that all persons 
making use of the ceremonies in the rituals would fail 
to obtain results. Perhaps in the majority of cases 
most of such experiments made in the past were 
attended with results of a kind. To enter the path of 
hallucination is likely to insure hallucination, and 
in the presence of hypnotic and clairvoyant facts it 


would be absurd to suppose that the seering 
processes of ancient magic — which were many — 
did not produce seership, or that the auto-hypnotic 
state which much magical ritual would obviously 
tend to occasion in predisposed persons did not 
frequently induce it, and not always only in the 
predisposed. To this extent some of the processes 
are practical, and to this extent they are dangerous.” 
(emphases mine) 

This paragraph was one of the clues that set me on the trail to 
discovering the secret of Solomon’s Triangle. It should be noted that I 
had first read all of the available 16th and 17th century material before 
I got into Regardie and the Golden Dawn. Therefore my original per¬ 
spective was, and still remains, that of a Renaissance magician rather 
than a Victorian occultist (even though I will be the first to concede our 
tremendous debt to the Golden Dawn). I think it is important to men¬ 
tion this because there is a natural tendency for people to be heavily 
influenced by their first impressions in any field of endeavor. 

This was especially true in my case given my near-terminal ill¬ 
ness and altered state of consciousness. I literally devoured the books 
listed above with the obsession of a religious fanatic. But, even in the 
grip of a toxic psychosis, I hadn’t lost my intellect. Madness is known 
to stimulate genius. I was on the verge of discovering, or re-discover¬ 
ing, an extraordinary secret hidden in these quaint, and apparently 
whimsical, books of forgotten lore. 

I knew there had to be a way to make Solomon’s traditional 
operations actually work without resorting to drugs, fasting or endless 
conjurations to produce hallucinations through hysteria and exhaus¬ 

A century ago Aleister Crowley had tried to conjure one of the 
Lemegeton’s Goetia demons out of incense smoke. He had very little 
success after a great deal of effort. As a self-taught hypnotist this did 


not surprise me. Trying to form an image, or commanding a spirit to 
produce an image, out of curling, twisting smoke was more of an 
experiment in telekinesis than a skrying process. Crowley obviously 
did not know the technique but he certainly understood the philosophy. 
He stated it clearly in his 1904 edition of the Goetia: — 

“But can any of the effects described in this our 
book Goetia be obtained, and if so, can you give a 
rational explanation of the circumstances ? Say you 

I can, and will. 

The spirits of the Goetia are portions of the human 
brain. Their seals therefore represent (Mr. Spencer’s 
projected cube) methods of stimulating or regulating 
those particular spots (through the eye). 

The names of God are vibrations calculated to 

(a) General control of the brain. (Establish¬ 
ment of functions relative to the subtle world.) 

(b) Control over the brain in detail. (Rank or 

type of the Spirit.) 

(c) Control of one special portion. (Name of 

the Spirit.) 

The perfumes aid this through smell. Usually 
the perfume will only tend to control a large area; but 
there is an attribution of perfumes to letters of the 
alphabet enabling one, by a Qabalistic formula, to 
spell out the Spirit’s name. 

I need not enter into more particular discussion 
of these points; the intelligent reader can easily fill in 
what is lacking. If, then, I say, with Solomon: “The 
Spirit Cimieries teaches logic,” what I mean is:” Those 
portions of my brain which subserve the logical facul¬ 
ty may be stimulated and developed by following out 
the processes called “The Invocation of Cimieries.” 


I have quoted the above passage at some length because it made 
such a strong impression on me when I first read it. It is certainly not 
romantic or artistic; in fact it is downright analytical — like wiring a 
ballet dancer with electronic sensors so we can get a scientific read-out 
on Swan Lake — but it serves an absolutely necessary purpose. 
Crowley’s statement places Solomon’s Magick squarely within the 
parameters of a psychological system. 

“Solomon’s Spirits are portions of the human brain. ’’ 

— But the human brain is only the hardware for the greatest 
computer system ever designed: The Human Mind. A modem hacker- 
magus would say we run our Solomonic Magick program on an oper¬ 
ating system designed by Carl Jung using a language called “Agrippa 

For those of you who are not yet magical cybemauts that needs 
some explaining: Crowley’s conceptions of Magick pre-dated Carl 
Jung’s Archetypes in the Collective Unconscious theory. Crowley 
knew that magical manifestations involved altered states of conscious¬ 
ness and could produce psychosomatic effects but he may not have 
been aware that entire pantheons of ancient Gods and Goddesses, 
choirs of Angels and hordes of demons might exist in the deepest 
reaches of everyone’s mind. 

Actually this theory was not very modem. Around 200 A.D. 
Hermes Trismegistus, the mysterious founder of Hermetic Philosophy, 
had written in his Asclepius that: “The Gods of the Zodiac are eternal 
but man himself creates his own lesser gods.” The implications of this 
statement were awesome. If we create gods, then we control them! 
And if we can control them, are we not Gods ourselves? ( In Your 
Temple You are One with the Gods! ) This is why the late Warburg 
Institute scholar Francis Yates called the Asclepius “The charge of 
dynamite behind Renaissance Neoplatonism.” 

Echoes of that explosion reverberate in the words of Heinrich 
Cornelius Agrippa written in 1527: “. .. Such things are delivered and 
writ by great and grave philosophers, whose traditions who dare say 


are false? Nay, it were impious to think them lies: only there is anoth¬ 
er meaning than what is writ with the bare letters. We must not look for 
the principle of these grand operations without ourselves; it is that 
internal spirit within us which can very well perform whatsoever the 
monstrous Mathematicians, the prodigious Magicians, the wonderful 
Alchymists and the bewitching Necromancers can effect. ” 

In the 1920’s Jung declared that beneath and beyond the per¬ 
sonal subconscious mind there flowed a vast deep sea of dream images 
and forgotten lore he refered to as “The Collective Unconscious ”. 
This mysterious psychic ocean was not the exclusive property of any 
individual human being. It was a dimension shared by us all! Here one 
might discover the great Archetypes of mythology: the heroes, the 
beautiful courtesans, the martyred saints and monstrous villains of our 
past. Here were the mysterious man-created gods which Hermes 
Trismegistus had written about so long ago. Here was the World Soul 
of the Renaissance magicians. Here were the demons of Solomon’s 
Brass Vessel. 

When Jung discussed his theory with his famous colleague, 
Sigmund Freud, Freud was horrified. “Carl!” he whispered. “If you 
reveal this to the public you will release a black flood of occultism! ” 
However it would take more than just a theory to release the 
flood of occultism Freud feared. Theories by themselves do not pro¬ 
duce results. For results the magician still depends today as he did 
thousands of years ago on methods and techniques. 

Since time immemorial magicians have placed themselves and 
others into states of trance during which visions and oracles were 
received. We now know that this process was hypnotic and that all the 
phenomena we have come to associate with modem hypnosis were in 
fact known and practiced by ancient sorcerers under the guise of ‘fas¬ 
cination’, ‘spell-casting’and ‘enchantment’. . . 

The powerful hypnotic effect achieved through a fixed gaze on 
a reflective surface is the reason why the crystal ball, or shewstone , 


and the dark mirror, or speculum, were used by the wizards of olden 
times as their spiritus locii, the actual place where angels and spirits 
could be conjured to visible appearance. This was and still is a hyp¬ 
notic process.. . . However the final secret of how to use these magi¬ 
cal aides was always missing. With all the philosophy, the atmosphere, 
the paraphernalia, the powerful conjurations and the hypnotic tech¬ 
niques, such spontaneous visions in a crystal or in a dark mirror, still 
depended upon some special psychic talent. To make it really work 
one had to be a natural medium — so, with all my hypnotic experi¬ 
ments and my toxic fever dreams, I had certainly become a mystic . . . 
but not a clairvoyant. 

This is a very important point. Mediums, psychics and clairvoy¬ 
ants have dominated the mystic arts for centuries because most of us 
have assumed that they are the only ones gifted with the abilities to see 
and hear the spirits. This situation was so pervasive that even great 
magicians like Abramelin the Mage, Dr. John Dee, 2 - Count Cagliostro 
and the later Frederick Hockley thought they had to employ specially 
talented skryers or gifted children to do the actual receiving for them. 
If I had been in a fully rational state at the time I probably would have 
accepted this historically established handicap — but obsessed genius 
knows no bounds. 

I was convinced there had to be a way, a method by which any¬ 
one with the desire and the determination could summon spirits to vis¬ 
ible appearance and converse with them. This was what Solomon had 
promised and — like the indefatigable amateur archaeologist, 
Heinrich Schlieman who had actually discovered ancient Troy right 
where Homer said it was — I was sure that the medieval ‘Solomon’ 
was telling the truth. 

I could place a crystal ball into the triangle but then if I stood back 
inside the magick circle, as the operator was supposed to do according 
to the ancient texts, even a 60mm crystal ball would appear the size of 
a door knob — but I knew something had to be placed in that triangle: 
something fascinating, something hypnotic and something large 


enough to provide a viewing surface. . . Obviously the speculum: the 
Dark Mirror . . . And what better entrance into that realm the mystic 
poet Coleridge had called, ” Caverns measureless to man. ” 

It had to be the dark mirror! — but how to use it? How to make 
it actually work, I asked myself — then something I had read the year 
before jogged my memory — something I had read somewhere about 
the use of dark mirrors in the Far East. . .? 

That final all-important clue had been sitting right there on my 
book shelf! The secret was in a work called Tantra, the Yoga of Sex by 
Omar Garrison published in 1964. In this book the author explained an 
ancient Oriental method for conjuring up images of previous incarna¬ 
tions from the reflection of one’s own face ... in a dark mirror . . . 
flanked by candles! 

As I re-read this passage in Garrison’s book I felt a shiver of 
excitement. I was experiencing the same tingling exhilaration that an 
archaeologist must feel when he brushes the sand away and looks 
down at the unbroken seal of an ancient royal tomb! I tried Garrison’s 
experiment and found that it worked with remarkable effectiveness. If 
a person in a darkened room stares for several minutes into a mirror 
flanked by candles, a strange phenomenon will almost always happen: 
The familiar reflection will fade out and disappear. The mirror will go 
black and, when the image returns, it will be the face of someone or 
something else! 

This experience is usually accompanied by a profound sense of an 
other-worldly presence. . . It was obvious that this phenomenon must 
have been discovered a long time before any concept of reincarnation. 
It probably went back as far as the paleolithic when stone-age people 
stared fascinated at their reflections in dark, still pools of water, seeing 
the strange transformation occur — and being convinced they were in 
the presence of their Gods! 

I suspected that in a ritual setting, using traditional conjurations 
and symbols, specific spirits and even ancient Gods and Goddesses 
might be summoned from the ‘Other Side’ . . . This might well be the 


ancient secret behind that strange passage in the Bible that reads: 
“God fashioned Man in His own image ” 

It was certainly the reason why Solomon has us command the spir¬ 
it, often described as a monstrous hybrid, to “Appear in fair and 
human form and speak unto us in a clear, intelligible voice in our 
mother tongue. ” 

After this discovery the use of the magick mirror in an elevated tri¬ 
angle seemed obvious. Our 17th Century Lemegeton manuscript, 
Sloane 2731 clearly shows a large black-filled circle in the center of 
Solomon’s Triangle. (See figure 1. ) 

Figure L— Detail from British Library Sloane MS. 2731 showing 
and describing the Triangle to be used in Goetia workings. 

Note that the instructions written around the triangle say: “Two 
foot off from the Circle and three foot over.” — not “Three foot 
across,” as the published version has it. The triangle was intended to 
be raised up to eye-level. . . 


This is clearly shown in a drawing from a 17th Century Manuscript 
by the mysterious “Dr. Thomas Rudd”, which depicts a mirror on a 
stand with Solomon’s Secret Seal from the Goetia of the Lemegeton 
clearly rendered on the reverse side. . . ( See figure 2.) 

Figure 2. — The back of a Magick Mirror showing the Secret Seal of 
Solomon from the Goetia, drawn by Peter Smart 1699. 

We know that polished obsidian mirrors were used in the neolithic 
Middle-Eastern city of Ratal Hyuck as far back as nine thousand years 
ago — before The Great Flood. And later, in the time of Solomon, the 
Egyptians and the Canaanites made mirrors of polished copper and of 
silver, metals attributed to the planet Venus and the Moon . . . 

. . . Let your mind travel back to those ancient times and imagine 
what might have happened when a Priestess sitting before her mirror, 
putting on her make-up in the dim light, saw her face change and 
become The Goddess! Perhaps she would call the High Priest to wit¬ 
ness the transformation. They would both be familiar with possessions 
and trance states and would be quick to see the possibilities. . . 

Now I am certain that some of my magical colleagues will cluck 
in their beards and say: “Well Runyon developed an effective system 


— but it’s modem. ” They will cite the fact, already mentioned, that 
Cagliostro, Dee, Hockley and others had to employ skryers to do their 
visioning. If those worthies didn’t know the reflection secret, then who 
had known? 

My answer is that the medieval Arabian magicians probably knew 
it as these quotes from C.J.S. Thompson indicate: “ According to Arab 
tradition, magic or ‘sihr’, which means ‘to produce illusion before the 
eyes’ was revealed by two angels in Babel, named Harut and Marut, 
who instructed mankind in this art.. . When a miracle was deemed a 
‘ sihr’it was regarded as an optical illusion or due to an illicit dealing 
with demons . . . The use of the magic mirror — which was made of 
metal or glass with a polished surface —for seeing spirits, was known 
to the Arabs at an early period. The image was said to appear in a 
cloud or vapor floating between the medium used and the 
gazer’s eye. . . ’’ 

Ceco d’ Ascoli, Dr. Thomas Rudd and others may very well have 
known but kept it secret. The method was so simple that there was no 
need to write it down. It could have been passed from mouth-to-ear 
(and yet the hints in the Sloane 2731 Goetia are almost too obvious). 
We should recall that the Goetia was not a system magicians felt com¬ 
fortable writing about back in the days of the Inquisition. 

And they did not need Carl Jung’s subjective psychological the¬ 
ories to justify using their own reflection as a focal point. There was a 
haunting Orphic myth about Dyonisus being entranced by his reflec¬ 
tion in a mirror, caught by the Titians and tom to pieces, his parts res¬ 
cued by Zeus and given to Apollo to plant in the earth — from which 
he rose reconstituted and revived. 

Here we have the modem psychological concepts of fragmenta¬ 
tion, reintegration and individuation of the personality, we also have 
our seventy-two all-encompassing spirits let out and then put back into 
The Brass Vessel. The ancients did not create such fables for idle 


But my most telling argument sits in every grammar school 
class in the country. Along with playing hopscotch on The Tree of Life, 
children have a game called “Bloody Mary” (Clive Barker’s 
“Candyman”) which they have been scaring each other with as long 
as there have been mirrors to look into. Any modem magician who 
thinks his predecessors didn’t discover this same phenomenon ages 
ago and make use of it doesn’t hold them in very high regard — but to 
those who still insist that this method of magical evocation is modem, 
I will be most happy to accept credit for it. 2 - 

In the week following my remarkable discovery (or re-discov¬ 
ery) my illness overcame me to such a degree that my doctor was com¬ 
pelled to conduct a more thorough examination. At that point he dis¬ 
covered the truth and advised me that only an operation could save my 
life — but that I was too debilitated and inflamed to undergo the 
surgery. I asked the Archangel Raphael to heal me and Prince Ba’al to 
give me strength — then (because the Gods help those who help them¬ 
selves) I went out and found another doctor. When I recovered from 
my surgical operation, health and sanity quickly returned — but I 
remembered what I had learned during my sabbatical in Tartarus and, 
to my surprise, I discovered that Solomon’s Magick was still as effec¬ 
tive — and even more so when contrasted with my otherwise rational 
state of mind. 

To my even greater surprise, I found that this ancient system 
would work for any sincere person who could concentrate on a fixed 
point long enough to achieve a light hypnotic trance. 

I extended my experiments to include others and I soon discov¬ 
ered that the process was just as effective if I — as the magician — 
stood behind a passive ‘receiver’ who would only need to hold the can¬ 
dlesticks and concentrate on the mirror. 

At that time I was a bachelor in my thirties, living in a beachside 
Southern California apartment and riding a motorcycle. This put me 
in a position to recruit young women willing to transform into the 


Goddess Astarte. These experiments, harmless as they were, made me 

According to a published account one of my Astartes disap¬ 
peared off the face of the Earth — and yet I saw her socially in the 
week following the operation. 

It did appear that women made the best, or perhaps the most 
enthusiastic, receivers but for the most part my female volunteers were 
not clairvoyant. Those few who were natural psychics would receive 
their vision “off-face” after the mirror blacked out. Non-psychic 
receivers (most of us) will see a different face replace our familiar 
reflection. However, it is important to note that this transformation 
process for non-psychics is, if anything, a more intense and con¬ 
sciousness altering experience than the more familiar visioning 
process the psychic undergoes. 

So I had the secret. Like Dr. Frankenstein, I had learned how to 
do it — but, even though I may have been just as obsessed as the fic¬ 
tional Victor Frankenstein, I didn’t want to make his mistake. Before I 
opened the Brass Vessel and released these spirits into the world again, 
I wanted to understand the philosophy and the spiritual significance 
behind a process that been kept such a closely guarded secret for thou¬ 
sands of years. I had to ask myself, was it possible there were slum¬ 
bering demons from our past that — as the late Howard Phillips 
Lovecraft had suggested — might better be left unawakened? How 
and why had the beautiful Goddess Astarte and her handsome consort, 
Prince Ba’al, the Thunder God, become demons in the forbidden books 
of medieval black magick? ... I found some of the answers to these 
questions in the long-lost Biblical Book of Enoch. . . 

Chapter Vivo 9{otes onfoftozumgpapje ... 


Chapter c Two/9fotes: 

1. This passage may be familiar to some occult students outside 
of the O.T.A. The Book ofAstarte has been pirated and circu¬ 
lated in the occult underground since 1979 even though it was 
copyrighted under my pseudonym by a major university in 

2. In actual fact, since its rediscovery in 1969, the method has 
become so popular that one of my former students privately 
claimed credit for it and started three mini-lodges of his own. 
Another O.T.A. defector offered a typescript expose of the 
mirror-reflection Goetia technique in 1979 — Then, in 1988 
a popularizer of magick admittedly drew on that earlier 
expose for a chapter on Goetia evocation in a book issued by 
a major publisher. He and his publisher followed this up with 
a simplistic, mass-marketed pamphlet on the Goetia Dark 
Mirror method in 1994. This finally prompted us to go into 
production on The Magick of Solomon video and The Book 
of Solomon’s Magick to present the real story behind modem 
Goetia/Almadel Magick and teach the proper methods of 


Concerning these Jinn of Wise (Kinge Solomon 
Thou shouldst tqiozu a great truth 
And so approach thy zuorh with prudence 
yea even reverence 
Jot they Be not ad mean and evil 

As the uninitiated scriBes have recorded 
Some are the very Qods of %hem 
Of (Phoenicia and Chaldea 
Phe Queen of (Heaven and the (Butt of the Sun 
Are among their number 
(For attmay Be catted through Phe (Darh Window 
Into thy soul 

from The ‘Boohof Astarte By (prater Aleyin (PhaBion) 

Chapter Three: fatten JPnpeis/Jagan Qods 

unfolds like an Indiana Jones adventure. It is a truly ancient 
Biblical book that belonged in the Pentateuch between 
Genesis and Exodus. It disappeared, along with the Ark of the 
Covenant, sometime after Solomon’s death. A copy was known to be 
in the possession of the Pagan star-magicians of Harran in Syria and 
another was rumored to be hidden in a remote, secret monastery in 
Ethiopia. In 1773 the Scottish explorer, James Bruce, risked his life to 
smuggle two Ethiopian copies out of that ancient, legendary kingdom 
of “Prester John ”. 


The importance of the Book of Enoch to Western Magick can¬ 
not be overstated. 1 - In the time of the Arabian Nights’ Caliph, Harun 
Al-Raschid, the medieval Sabian wizards of Harran, when compelled 
by the Muslims to present their Holy Books, had brought forth the 
Book of Enoch and the Hermetic corpus. Magicians have venerated 
these works ever since. 

In mythical, prehistoric times before The Great Flood, the Book 
of Enoch tells of a War in Heaven in which God and his loyal host of 
angels, led by the Archangel Michael, were arrayed against a horde of 
rebellious angels who had lusted after the daughters of men and had 
descended to earth, where they were breeding a race of giants and were 
teaching humans the forbidden secrets of sorcery and magick. The 
Arabian legend of the fallen angels Harut and Marut, quoted earlier, 
is only one of many mythological offshoots of this original theme. 

The Book of Enoch goes on to relate that the four Great 
Archangels, Michael, Raphael, Gabriel and Auriel (Phaniel) came 
down and imprisoned these Fallen Angels at the Four Comers of the 
Earth where they became known as “The Watchers. ” 

Jewish, Christian and Islamic theologies retained the tradition¬ 
al, loyal Angels of Heaven — especially those four Great Beings who 
mle the Quarters of the Universe, Raphael, Michael, Gabriel and 
Auriel — but they had no place for the Gods and Goddesses of the 
ancient Pagan religions they had conquered. The Rabbis, Priests and 
Imams practiced a slight-of-hand trick and reclassified the homeless, 
but not forgotten, Pagan deities as those same “Fallen Angels” who 
were already chained in deep pits at the ends of the earth. 

The 17th century English Christian poet John Milton summa¬ 
rized this militant transformation process in his Paradise Lost: 

“First Moloch, horrid king besmeared with blood 
Of Human sacrifice and parent’s tears ... 

... Of Solomon he led by fraud to build 
His temple right against the temple of God . . . 


... To do him wanton rites, which cost them woe. . . 

Till good Josiah drove them thence to hell. 

With these came they, who from the bord’ring flood 
Of old Euphrates to the brook that parts 
Egypt from Syria ground, had general names 
Of Baalim and Ashtaroth, those male, 

These feminine. For Spirits when they please 
Can either sex assume. . . “ 2 - 

Thus their greatest rival, the Canaanite thunder god, Prince 
Ba’al became the demon Bael, first among the ranks of the fallen, 
who was said to appear as a cat, a toad or a man — or all three at once 
— and to grant the power of invisibility (See figure 3.) 

Figure 3. The Spirit Bael from Collin de Plancy’s DlCTIONNAIRE 

Prince Ba’al’s beautiful consort, the Goddess Astarte, Queen of 
Heaven and mistress of the Temple of Love was transformed into the 
demon Astaroth, described as a hurtful angel with bad breath but who, 


when summoned, would reveal the true history of the Fallen Angels. 
. . As indeed She has! 

Although John Milton may have been wrong about “Moloch”, 
which could be a scribe’s misinterpretation of “Malak = King”, he was 
otherwise quite correct. Among those Fallen Angels, transformed 
from the God and Goddess of ancient Canaan, you will also find the 
ancient Egyptian Gods, Amon-Ra (Amon) and Horns (Flauros) along 
with some very real demons (Belial and Asmodeus). You may dare to 
contact Ose, the mysterious titular spirit of shape-shifters, werewolves 
and leopardmen. (See The Evocation ofNithael .) 

This myth of The Fallen Angels laid the foundation for a Middle 
Eastern legend (recounted in the Talmud) about the Biblical King 
Solomon, who was said to have been the greatest magician of ancient 
times. According to our legend, Solomon, armed with the power of 
God’s Holy Angels , bound and sealed those 72 rebellious spirits, or 
Genii, into the “Brass Vessel” — from which he called them forth to 
do his biding, even to assist him in building the Great and Holy Temple 
at Jerusalem. . . 

Whether or not you take these ancient myths and stories literal¬ 
ly or you consider them to be symbolic, the legend of “The Fallen 
Angels” — who became the horde of Genii in Solomon’s brass bottle 
— forms the secret tradition and the wellspring of power behind the 
fabulous wizardry of the Arabian Nights and even the medieval sor¬ 
cery of Dr. Faustus. 

But can our fantastic legend have any truth behind it? Are we 
really seeing these ancient Gods and Goddesses, who became “Fallen 
Angels”, in the dark mirror on our magic triangle? Do the strange 
voices that speak through our lips during the magical channeling 
process actually come from these deities and demons of the dim past? 
Have we have really opened “That lost Portal Between Worlds” — 
and, if so, can these powerful Genii now be commanded to reveal 
secret knowledge and accomplish wonderful things? 


The final proof is in the doing! I invite you to follow in my foot¬ 
steps and find out for yourself! — but, I warn you, unless you take 
Solomon’s Magick very seriously, you should have nothing to do with 
these experiments! This ancient art is not a party game or a Halloween 
prank. There is no place for the dabbler or the thrill-seeker in the 
Magick Circle. All aspects of this system, from the spiritual to the psy¬ 
chological, must be thoroughly understood before any experimentation 
takes place. 

Like the knights of olden times, the magician must be trained, 
armed and armored before he or she goes forth to do battle... First you 
should understand that The Magick Circle is the philosophical fortress 
that protects you when you open the gate between the worlds (see 
Appendix 3.). It represents the perfect circle of the vast universe and 
the unbroken boundary and spiritual integrity of your own being — 
which are one-in-the-same when you practice Solomon’s Art. As 
above, so below; as within, so without. 

Let me share my personal Magick Circle formula with you. This 
was derived from an Archangelic invocation of Gabriel. She said that 
“The Four Archangels are positioned at the Four Compass Quarters 
because they represent the structure of the Universe. They are four of 
the Mighty and Eternal Seven”. In later meditation I learned that the 
other three of The Seven, in our personal microcosm, are Metatron 
Above, Sandalphon Below and the Spirit of God within us (our Holy 
Guardian Angel ) in our Heart Center. Using this visualization as a cir¬ 
cle-casting formula provides complete protection because you are pro¬ 
jecting an impregnable sphere all around you linked to and empower¬ 
ing a Heavenly force within you. 

This is why we invoke (draw down) Angels and higher spirits 
into the Magick Circle and evoke (call up) lesser spirits into a locus 
spiritus outside the Circle. 3 - 

You should know that even back in ancient times the Triangle 
represented the philosophical first plane of manifestation. It acts as a 
cage, containing and restraining the spirits you evoke. As a hypotheti- 


cal example let us imagine that we are participating in the original Act 
of Creation, back at the Dawn of Time and out in the vast reaches of 
cosmic space. 

First we will create just one point. . . Next we (or God) will 
establish a second point and connect it to the first so that we have a 
line — then, when we plot our third point we have our triangle; the 
first, flat surface... Now, when we create Point Four, we have the first 
solid. We have created a thing. . . and, as long as we refrain from 
establishing point five, setting our thing in motion, we will constrain 
our creation to remain in its position. We will keep our spirit within the 

From a Kabbalistic standpoint we can say that the Triangle rep¬ 
resents the Tetragrammaton in the Process of Creation: Air (Aleph), 
Water (Mem), Fire (Shin) combining to create Earth (Omega). 4 - You 
should understand this symbolic geometry thoroughly before you open 
Solomon’s Brass Vessel and release the genii . Visualize the process 
several times in your mind until you have made it yours. Repeat the 
Tetragrammaton formula as you visualize (Ah Mah Sha Oh or Sha 
MahAhTah.) 4 - 

Traditionally the Name of the Archangel Michael, the Angel of 
Power, was separated into three syllables; Mi- Cha - el and written in 
the comers of the Triangle to add a visual emphases to the symbolic 
geometry that bound the spirit (see Appendix 3. ). 

Michael is the Archangel of Power but the other three; Raphael, 
Gabriel and Auriel are equally important — for what good is Power 
without Truth, Love and Beauty? 

So how do we invoke these great Archangels? 


Ofgtes of following page... 

Chapter < Ihree/9fotes: 

1. Beginning students should be advised that Dr Dee and Edward Kelley’s 
16th Century “Enochian” system, and its subsequent Golden Dawn 
variation, is not based on the original Biblical Book of Enoch. There is 
no corollary between the Fallen Angels listed in Biblical Enoch and the 
entities that Dee and Kelley had converse with. We should also mention 
that Kelley employed a dark mirror for his skrying — but he was a 
natural clairvoyant and did not use his own facial reflection as a focal 

2. This selection from Milton’s epic has been edited and condensed to get 
the point across without interrupting the flow of our chapter. I apologize 
to students of English literature and I encourage readers to read the 

3. Once you evoke an ancient Goddess or God, who was transformed into 
a ‘demon’ in the Goetia, you may then invoke them, whenever appropri¬ 
ate, and/or continue to use the evocation process with emphasis on the 

4. These are Hermetic Tetragrammaton formulas we derived from the 
Sepher Yetzirah. See Note 3., in Chapter Five for a description. Later 
you may wish to visualize these Phoenician letters of creation in their 
Atziluthic (King Scale) colors —(see Phoenician Alphabet Appendix ). 


tni pi tvs yp}j %wj 7»}J £)jwjr vM Q'lliPir *'*>shYt* ini tfi 
if f f oys^jj**? iwh firjfr Mir 9‘jffy-sy* wt \h 

-y. 'v v y ’* AJ ' JP ' ; a,y J, ^ C ' W jpw *xuur f jj itf ' 

at\fWirf SM3t?j Atom? mi *v?ytte •)*iirt y >yr\h 

**.ppir )« i^JSLr^pif Jl, uxf) /mri* un» 1& 

\ 1 
|> W 

^ *v i*y •} *» 

A' 6 y inn 6i*lM 

X-n ft' A 

_ ^ j/ ^jw 

^ •k-,»strnt>d»» r ■*»»*■»**.*f 

i v a v* pMr- ^ «v w v )j ?"’’ 

J ^ 1 -J, &sA> <rur^U d'pi m 

Facsimile of a page from an ancient Hebrew Greater Key of Solomon showing a 
magick circle divided into quadrants, with Solomon’s Triangle of Art tangent to 
the sigil of one of the four Great Archangels of the quarters (Michael according 
to Peter de Abano or Raphael according to Tycho Brahe). ~ From The Sepher 
Maphteah Shelomo courtesy of G.H. Frater Sabazius X°. 


And yet ‘King David sang tfie mystery of Wand and Cup 
And Shram Priest-Pjng of Pagan Pyre 
Did fie not rejoice in the building of the Pemplc of Sofomon ? 

In the lusty embrace of the Cherubim 

Sun (fold symbol of Mighty ‘Emanations 
‘Begetting Prince and Princess upon 
*1he Mother of the Sea 
Lords of IFire and Water—Air and Earth 
<1he very Petragrammaton 

from Cult of the Sangreal by Phabion 

Chapter four: Phe Secret of the PhoCy Pahk 

I T MATTERS NOT WHETHER YOU ARE a Christian, a Jew, a 
Muslim or a Pagan. The Four Great Archangels are very much a 
part of our Western Tradition. They represent the positive forces 
that drive the engine of the universe and the love that holds it all 
together. From a practical point of view, they are The 
Tetragrammaton. They represent the Four Philosophical Elements of 
Creation. In the Order of the Temple ofAstarte we conceive and visu¬ 
alize them as complimentary male and female beings, in keeping with 
the nature of their functions — for Angels can appear in any form they 
wish, or any suitable form that your imagination can provide for them. 

You are free to enlarge and use the icons I have created for the 
O.T.A. in your personal temple (See Color Plate) or you may wish to 
develop your own original designs. 


The Archangels activate your Magick Circle of protection. 
Casting your circle with a traditional Pentagram Ritual before each 
operation is certainly important but that alone is not enough. The Great 
Archangels must live in your mind and in your heart — You must have 
them inside as well as outside, ready to help you control the rebel¬ 
lious spirits — otherwise opening the “Brass Vessel” would be like 
opening Pandora’s Box , which, according to the ancient Greek myth, 
released evil into the world and could not then be re-closed. 

Therefore we must first master the art of Angelic Invocation 
before we proceed to its darker counterpart: the evocation of 
Solomon’s 72 spirits. 

Along with the secret of the mirror-in-the-triangle, the other cru¬ 
cially important element missing from the Goetia is the fact that the 
72 spirits of the Brass Vessel have 72 direct counterparts in the Holy 
Angels of the Shemhamephorash. These derived, or “suffix” angels are 
not as personified as the Four Archangels of the Quarters or the Seven 
Archangels of the Planetary Spheres, but they do act as specific and 
very effective channels of power through which those Great 
Archangels control each and every rebellious spirit. 

If this concept is not fully understood and integrated into your 
Goetic evocation operations, you are on spiritually dangerous ground. 
The careful operator should use both Goetia and Shemhamephorash 
sigils and conjurations in evocational operations. 

Like the Goetia spirits these Shemhamephorash angels have 
their own special signatures and there is a short traditional invocation 
for each one of them. We credit these invocations to the 17th century 
magus, Dr Thomas Rudd. The sigils themselves come from 
MacGregor and Moina Mathers of the Golden Dawn who claimed to 
have found them in an old French magical MS. Even if this story was 
a veil of glamour to enhance their creation, they were certainly mas¬ 
ter magicians and their sigils are effective. L 

Before anyone in The Order of the Temple of Astarte is allowed 
to participate in Goetic operations, we insist that they experience a 


series of four Archangelic invocations — so that the Great Archangels 
of the Quarters, those personifications of the Tetragrammaton, which 
bound the original Fallen Angels, will thereafter in-dwell and empow¬ 
er the student so he or she may then open the Brass Vessel and con¬ 
template the dark mirror from a psychic center point of spiritual bal¬ 
ance and strength. 

Now that you understand the general theory, let’s get down to 
practical methods. How do we go about this Angelic invocation 

There is another book in the Lemegeton compendium that prob¬ 
ably should have been published with the Goetia. It is called The 
Almadel of Solomon and gives us a very effective method for invok¬ 
ing — and by that I mean: calling down — the angels. (See Figure 4.) 

|(5) fteli 


Jlnakma J 






Vv / /Qk \?/ 


\/ A/efionK \/ 

/ \/Moru& \/\ 



AL\ /<0\ 




^ 2 < 


( 5 ) \ 

Figure 4. — Diagram of the waxen Almadel from British 
Library Sloane MS 2731, THE LEMEGETON. 

The original Almadel was a table-top device made entirely of 
wax. This was an ingenious design. The square slab of wax had holes 
at each comer through which the four candles were inserted, leaving 


enough length below to raise the little platform high enough so that a 
small incense burner could be placed beneath it . . . from where the 
incense fumes could rise, through another set of holes, to envelop the 
crystal shewstone in mysterious tendrils of fragrant smoke — thus 
adding to the hypnotic effect. 2 - 

As with the Goetia, the secrets of the Almadel were not clearly 
explained in the Lemegeton. I had to use equal measures of scholar¬ 
ship and inspiration to reconstruct and fine-tune the system... but the 
effort was certainly worth the trouble because the Almadel Angels con¬ 
trol the Goetia spirits! 

I know that statement may be surprising to some magical schol¬ 
ars who never look beyond (to quote Cornelius Agrippa again) “what 
is writ in the bare letters. ” The Almadel’s Angels are not arranged in 
an ascending hierarchy, they are attributed to the Four Quarters and the 
twelve signs of the zodiac, with each of the four Quarters governing 
the three astrological signs particular to its nature — in other words, 
the Cardinal Signs of Air, Fire, Water and Earth, which we know are 
governed by the Four Great Archangels of the Quarters, Raphael, 
Michael, Gabriel and Auriel. 

Realizing this we can simply disregard the late 17th century 
hodgepodge of garbled angelic names the Lemegeton’s scribe 3 - has 
attributed to these “altitudes” and thus restore the Almadel system to 
its full power and purpose as delineated in our Master Mandala (see 
Color Plate). 

Each of the four Great Archangels of the Quarters empower 
three sets of six Shemhamephorash Angels, who in turn control three 
sets of six counterpart Goetia Spirits — which are distributed, two to 
each of the 36 dekans, or ten degree divisions of an astrological Sign. 
This occurs in similar order all around the zodiac (see the Master 

Correcting these errors and rectifying the system intellectually 
was certainly necessary but of equal importance was the secret of the 


actual technique. Once again I had encountered the phenomenon of a 
missing key. 

Even during the excitement of my Dark Mirror discovery, I still 
realized that these Great Beings of Light had to be invoked first to sta¬ 
bilize the evocation process — otherwise the legendary symbolism of 
the Brass Vessel would be lost. I was convinced the Almadel was the 
proper Invocation System simply because it, like the Goetia, was one 
of the five books that made up the Lemegeton. 

I constructed several different versions of the Almadel device, 
using the crystal, the candles and the incense burner, until I finally dis¬ 
covered the way to maximize the effect — and share it with others. 

The skryers sit, totally isolated, on low stools in semi-darkness 
looking up at the crystal, placed on a high table and surrounded by 
shielded candles (an excellent theatrical lighting effect) while spec¬ 
trally illuminated smoke curls upward. With this set-up the practition¬ 
ers are more than halfway into dreamtime before the invocation starts. 

When I first developed this technique we found the effect was 
so powerful and the experience so profound, we soon realized — even 
before my research confirmed it — that we had opened the Gates of 
Heaven. We had called down those glorious Beings of Light whose 
sweet voices then whispered in our minds as we sat in reverent awe 
about The Holy Table of Art. 

But, wait a minute! Have I said anything about anybody actu¬ 
ally seeing anything in the crystal ball? No, I have not — and for a 
very good reason. Unless you are clairvoyant you will probably not 
see anything specific. However, if you have mastered self-hypnosis 
and the yoga of tratakam (see Chapter 1), you will witness an electric 
blue astral aura shot through with rays of golden light, the crystal will 
radiate with power and you will sense a profound change in the space- 
time-continuum. You will know that you are “On Holy Ground” and 
that the Angel has arrived. This is very similar to “The Burning Bush” 
experience described in the Bible. If you think of the Biblical Burning 
Bush as an ordinary shrub seen sillouetted on the crest of a dark ridge- 


line just as the sun rises behind it, you will understand the mechanics 
of a miracle. . . 

Is this a modem, subjective approach? 

For the answer to that question let us go back three hundred and 
fifty years and consult the venerable Dr Thomas Rudd on the subject: 

“If good Angels or Elemental powers of light or otherwise dig¬ 
nified Spirits of benevolent or symbolizing nature with celestial pow¬ 
ers, and allied to the welfare and preservation of mankind, are moved 
and called forth to visible appearance in a Crystal Stone or Glass 
Receiver, as one usual way or customary form is among the learned 
Magicians, then the sign of their appearance most seemeth like a veil 
or curtain or some beautiful color hanging in and about the stone or 
glass as a bright cloud or other pretty kind of Hierogylphical show, 
both strange and very delightful to behold. ” 

So once again we were following in the footsteps of our Ancient 
Masters. Unlike the dark mirror, it is not necessary to see anything spe¬ 
cific in the shewstone. You can have a tremendously powerful contact 
and even become a channel through which the Angel may deliver an 
oracle. Further on in your magical development you might undergo a 
life-transforming experience with this method— such as “Knowledge 
and Conversation with your Holy Guardian Angel” — and never at 
any time ‘see’ anything like a face or a recognizable symbol in the 
crystal. 4 - 

If you are wondering why Angels are less visible than Spirits 
and Pagan God-Goddess forms, the answer is not far to seek; Angels 
are agents and messengers of the Supreme Power whereas Spirits and 
Godforms are personifications of Nature. God is a Crystal and Nature 
is a Mirror; God radiates and Nature reflects. 

Like the secret of your reflection in the Dark Mirror for evoca¬ 
tion, this knowledge frees you from dependence on psychics and clair¬ 
voyants in your Angelic invocations. You have gone beyond the limi- 


tations that handicapped John Dee, Count Cagliostro and Frederick 
Hockley. You are in direct communication while they could only act as 

Our modem O.T.A. Alamadel is combined with the traditional 
double-cube altar (see Equipment Appendix). We have shielded can¬ 
dles at the four ‘homed’ comers and an incense chamber below, with 
slots cut around the central compass rose to allow the rising smoke to 
surround our crystal shewstone — which is placed on our Master 
Mandala that unifies the Goetia and Almadel systems in one all- 
encompassing design. 

This modem innovation of mine turned out to be just as effec¬ 
tive, in its own way, as the ancient Almadel, with the important advan¬ 
tage of being ideal for group workings. We place low stools around 
the foot of the altar so that four or more people may sit and gaze up at 
the smoke-shrouded crystal, haloed in spectral light, with nothing else 
in their field of vision. 

The operator sits in the East and serves incense through a hinged 
round door which replicates the Alchemical Spirit symbol. The other 
participants gaze at the illuminated, smoke-shrouded crystal from a 
low angle that automatically induces a hypnotic alpha state. Beginning 
in the East and passing deosil, these invocations (to be found in prac¬ 
tical section of this book) are articulated by each person in turn while 
the rest continue to softly chant the Archangel’s name in unison. This 
‘round-robin’ continues until all have invoked. After this the chant¬ 
ing is intensified until the operator in the East sees a “Glory on the 
Altar” and senses a presence. He or she then welcomes the Archangel 
and the oracular phase of the operation proceeds. 

Remember, you are invoking these angels, not evoking them. 
Invoking is similar to praying. You’re calling them down and inviting 
them to visit you. You are asking them to help you — so you should 
not order them around in commanding tones and you certainly should 
not banish them when the operation is over. You thank them, you ask 
them to come again, and then you bid them “Hail and Farewell.” 


Now that you have been introduced to the Evocation of spirits 
and the Invocation of angels, the time has come to explore the geog¬ 
raphy and study the architecture of their realm. 

Chapter four/9\[otes: 

1. These sigils were copied by Mathers from French 
Arsenal MS. 2495 attributed to the magician Blaise 
Viginaire. We are indebted to Pat Zalewski for provid¬ 
ing us with direct reproductions of the Mathers’ origi¬ 
nals. These sigils resemble those in Mathers’ version of 
The Grimoire of Armadel. 

2. The ancient Almadel was probably placed on a waist 
high table at which a single operator sat during the 
entire invocation. The candle-illuminated wax has a sub¬ 
tle, translucent quality that enhances the crystal. This 
effect is difficult to describe and cannot be fully repli¬ 
cated on video tape. Actually making an Almadel and 
experimenting with it would be very worthwhile, espe¬ 
cially for the solitary practitioner. See the complete 
transcript of The Art Almadel of Solomon included in 
this book. 

3. This slap-dash, cook-book style of transcription was 
typical according to Professor Eliza Butler in her book, 
Ritual Magic. She pointed out that the burgeoning 
market for hand-copied magical manuscripts in the 17th 
and 18th centuries encouraged scores of inept and even 
fictitious renderings. We should also remember that the 
great magicians of the Renaissance were philosophers 
whereas those who venerated them were sometimes (to 
use Rabbi Kramer’s expression) “eductated beyond their 

Ofotes continued ne^tpapje: 


Chapter four Odptes continued: 

4, Do not confuse this with the projection technique we use in 
exploring Enochian Ayres. In that method we stare at the 
crystal (or black obsidian ball) and chant until “The Gate 
Opens”. Then we close our eyes and project onto the Inner 
Planes. This is very similar to the Pathworking process. 


In the ‘Beginning there was Whirling Darkness 

( Ihe Mother of Height and The (Dragon of Chaos 
Sind The (Dragon embraced The Mother of Might 
Who gave Birth to Two Sons: The Light, 

Who shone forth to Ensoul The Worlds, 

And TSime Who gave Meaning to ‘Eternity. 

from The (Teachings ofd(ha (KfUaBo By ThaBion 

Chapter five: c Ihe c Kg66a[ah of Wizardry 

Without. At this point you might be wondering how can we, 
as mere mortals, presume to Invoke Archangels and Evoke 
ancient Gods, Goddesses and Demon Kings. Even though we have the 
essential operative secrets: hypnosis, the mirror reflection phenome¬ 
non and the aura producing crystal, where do we get the special knowl¬ 
edge, the philosophy and the empowerment to use these methods in 
magical operations? 

The philosophy behind Solomon’s Magick is Kabbalah. In 
Magick the Kabbalistic mind-set is as important as the hypnotic oper¬ 
ating technique. If hypnosis is the tactic of the wizard then Kabbalah 
is his strategy. About this there is comforting news and challenging 


The challenging news is you that you cannot escape learning the 
basics of kabbalah. The comforting news is that you don’t need to read 
Hebrew any better than some Tibetan lamas can read Sanskrit (and 
they are still excellent magicians). Please understand I don’t propose 
to teach you kabbalah in this book. This short chapter merely sets forth 
the special characteristics of our version of kabbalah. You can famil¬ 
iarize yourself with the grand old system in the works I’ve recom¬ 
mended in the study guide. 

With this in mind let’s look briefly at what I call “The Kabbalah 
of Wizardry.” It was developed in the late middle ages and early 
renaissance by nominally Christian magicians and is usually refered to 
as “The Hermetic Kabbalah”. How does it differ from Rabbinical 
Kabbalah and just how “Pagan”, how “Gnostic” or how “Judeao- 
Christian” is it? 

These questions may not seem important at this point but they 
will loom large as you begin a serious study of the subject, so I will 
do my best to answer them as briefly and as simply as I can right at the 
outset of your training. 

Let us begin by attempting a one sentence definition of 

Kabbalah is a philosophical-mathematical-geometric system 
that describes the creation and operation of the universe through four 
dimensions by employing a schematic design containing ten spheres 
of descending emanation connected by twenty-two paths attributed to 
letters of the alphabet and their numerical equivalents. 

This is a starting point but not much better than giving weight, 
height and color as the definition for an elephant. Essential to under¬ 
standing kabbalah is the concept of Am Soph, “The Limitless Nothing” 
that contracts into itself and produces the Ain SophAur, “The Limitless 
Light”, which then expands to produce The Universe and continues to 
enliven and to ensoul it. This conception predates modem physics’ 
“Big Bang Theory” by a thousand years. It also puts Kabbalistc phi¬ 
losophy in a very controversial position in relation to orthodox Jewish 


and Christian religion. At the highest level the kabbalist can conceive, 
God is not judgmental or in any way dissatisfied with His Creation. He 
simply Is and continues to Be. A contemporary popular analogy 
would be “The Force” in the Lucas STAR WARS films. 

The Universe is therefore operated by lesser, more differentiat¬ 
ed personifications such as Angels, Gods, Goddesses and Elemental 
Spirits. This idea was originally Neoplatonic (the philosophical high 
water mark of Classical Paganism) and can be explored further in the 
writings of the philosopher Plotinus and his followers. 

We attribute all these lesser powers to the various Spheres and 
Paths of the Tree of Life structure described in our one sentence defi¬ 
nition. We can then access them for knowledge or for help. 

Thinking of it in a more subjective way, we might say that kab¬ 
balah is a spiritual-magical computer program for your mind. It inter¬ 
faces the left and right hemispheres of the brain (a modem physiolog¬ 
ical reality originally theorized by the kabbalist, Issac Luria in the 
16th century) and allows you to go on-line with “The Great Main¬ 
frame”. In other words, the Microcosm (you) accesses the Macrocosm 

Since its emergence in medieval southern France and Spain to 
the present era, kabbalah (especially magical kabbalah) has been stud¬ 
ied and practiced by as many Gentiles as Jews. 

In fifteenth century Europe a philosophical marriage took place 
that established the lineage of The Western Esoteric Tradition. Hebrew 
Kabbalah was united with Classical Paganism (Hermeticism). 
Hermetic philosophy had arisen in the second century of the Christian 
era as an attempt to preserve the ancient wisdom from the anti-intel¬ 
lectual onslaught of Christian zealots. It combined elements of 
Neoplatonic, Gnostic and Orphic teachings. When the Hermetic writ¬ 
ings were rediscovered by Renaissance Europeans, magick was liter¬ 
ally reborn. Hebrew Kabbalah, which shared many of the same origi¬ 
nal roots, was soon integrated into the Hermetic scheme to give it a 
necessary structure. 


Humanist “Hermetic” philosophers enriched their magical art 
by including the Pagan Orphic Hymns to the Gods and drawing on the 
exotic Arabian-Sabian L planetary magical system (having origins in 
ancient Canaan and Babylon) to create an elegant synthesis. The Earth 
was declared a Goddess (the Anima Mundi ). The deified Sun, Moon 
and planets were evoked both in the human body and in the heavens 
beyond. This obviously Pagan, capricious and amoral pantheon was 
balanced and regulated by Angelic counterparts retained from the 
Biblical system. However, in the Hermetic Kabbalah these Angels 
were thought of as the sentient messengers or special power-givers not 
of a “Biblical Jehovah” but of an omnipresent, omnipotent and non- 
judgmental “Force” that flowed throughout the universe. The famous 
Renaissance philosopher magician, Giordano Bruno, who was suppos¬ 
edly burned at the stake for supporting Copernicus’s heliocentric the¬ 
ory, was actually executed by the Inquisition not because he publicly 
declared that “Yes, the earth does revolve around the Sun” — but 
because he then insisted that ’’the Sun is a God!” 

Kabbalah, in its earliest form, was probably derived from a syn¬ 
thesis of Pythagorean mathematical/geometric philosophy and 
Simonian (Samaritan) Gnosticism in first century Palestine and 
Alexandria. Its Palestinian roots are shrouded in myth but we can 
make an argument for a Pagan Samaritan origin. 2 - 

In its later Hermetic form the practical (magical) kabbalah is 
similar to Tibetan Tantric Buddhism in that elaborate visualizations of 
frankly Pagan godforms, angels and elemental spirits are encouraged. 
Judaic and Muslim religious tradition forbids this imagery, thus 
severely handicapping their forms of kabbalah. 3 There is, however, 
one major difference between our Hermetic system and that of the 
tantrics: they contend that everything is ultimately illusion whereas 
we say that everything is ultimately reality. For this reason we place 
great emphasis on developing and balancing the four philosophical 
“Elements”: Fire, Air, Water and Earth (animated by “The Force” 
which we call <( Spirit”.) 


In Hermetic-kabbalistic terms, these Four Elements are the man¬ 
ifestation of The Tetragrammaton, the four-fold Name of God. They 
are further personified by the Four Archangels of the Quarters with 
which you are already familiar. 

The importance of these Four Magical Elements (which are also 
the Grail Hallows and the Tarot suits) cannot be overemphasized. I 
need not press my argument further than to refer the student to one of 
our major beginning texts. Initiation into Hermetics by Franz Bardon. 
This entire work is devoted to the mastery of these four principles. 

Hermetic kabbalah also employs Angelic balancing forces as 
invoking and evoking formulas to call down and summon up its other¬ 
wise Pagan entities. There should be no disrespect or irreverence 
toward ancient deities in this process. It is the traditional source of the 
magician’s power. The Arts of Theurgy and Thaumaturgy 4 - allow you 
to explore vast dream realms and discover lost treasures of spirit. One 
might say that the worshiping mystic waits on the whim of his god 
while the magician sets out to climb Mount Olympus. If you are a 
spiritual adventurer the respectful manipulation of these forces will be 
the appropriate method for you. 

You now have a beginning idea of what Hermetic kabbalah is 
about but you may still wonder how it differs from traditional Jewish 

It differs in three ways. First: Jewish kabbalah is primarily con¬ 
cerned with decoding the first five books of the Bible via the process 
of Gematria (each Hebrew letter has a number value; hence any other 
word adding up to the same value has a mystic relation or could be a 
coded substitution). Second: Jewish kabbalah (of the most esoteric 
Lurianic school) does postulate a non-judgmental god-force at the 
highest level but becomes highly moralistic in descending levels — 
and, Third: Jewish Kabbalah has nothing to do with the Tarot or any 
Pagan godforms on The Tree of Life. 

By the eighteenth century the Jewish intellectual establishment 
had generally abandoned kabbalah as a “baleful influence” on their 


culture — although, in recent years there has been a revival of interest 
in the subject in the Jewish community (especially in the in the nin- 
teen sixties and seventies when the rabbis discovered that some of their 
brightest young people were attracted to esoteric Buddhism). This his¬ 
torical background is mentioned so that the reader will be aware that 
there are distinctly different conceptions and philosophies of kabbal¬ 
ah. There is no “Official Kabbalah”, there is only the kabbalah that is 
right for you. 

We should also mention that our particular O.T.A. version of the 
Hermetic kabbalah uses Phoenician Letters instead of Hebrew (see 
Figure 5. and Phoenician Alphabet Appendix) and that we use a non- 
Judaic Tetragrammaton in lieu of YHVH. 5 - 

Where does Jesus fit into all of this? Was there ever any such 
thing as a “Christian Kabbalah”? 

There were some attempts at this during Renaissance but 
Christianity’s Doctrine of Faith is fundamentally opposed to the kab¬ 
balah’s Doctrine of Knowledge (Gnosis) and Christianity’s triune 
structure will not fit into the ten spheres of the Otz Chiim (Tree of 
Life). If you are eclectic you can place Jesus in Tiphareth (along with 
Ba’al and Osiris) but you should be aware that this is not an elegant 
assignment because there are no other deities in any “Christian pan¬ 
theon” whom you can then place in the other Sephiroth. The Apostles 
won’t fit and the Saints aren’t appropriate. 

(Conversely, ancient Semitic Pagan deities fit so perfectly on 
The Tree that one might think that the kabbalah was secretly designed 
for their eventual return! Modem archaeological research by Prof. 
Simo Parpola, presented in his article The Assyrian Tree of Life from 
The Journal of Near Eastern Studies (1994), supports this view, estab¬ 
lishing that the original ten sphere “Tree” was attributed to the Gods 
and Goddesses of ancient Mesopotamia — which were nearly cognate 
with our Canaanite pantheon — and which were imported into ancient 
Israel after the Assyrian conquest with the forced resettlement of the 
Samaritans. See Note 2. and see Figure 5 on the following page. . .) 


Figure 5. — The Otz Chiim (Tree of Life) with the Phoenician alphabet 
and Godforms attributed to Paths and Spheres. 


I feel that a person’s relationship with Jesus should be a person¬ 
al and private matter. We do not invoke Christ in our rituals because 
He does not fit into the Hermetic system. He would not be comfortable 
having to share importance with our ancient Gods and Goddesses or 
even the Angels that empower the Four Elements. If you consider 
Jesus to have been the chosen representative of God among Men, you 
should let Him stand alone. 

At this juncture we need to explain how the kabbalah relates to 
our Goetia and Almadel systems. The best way to understand these 
relationships is to study the Tree of Life diagram (Figure 5.) and try to 
visualize the conceptions. 

The Tree of Life ( Otz Chiim) is a philosophical schematic of the 
universe as it was created and as it continues to function. The Tree has 
ten Spheres because we have ten fingers and our mathematics is based 
on the number ten. We separate The Tree into four descending Olams 
or dimensions. (In an over-simplified way these dimensions can be 
thought of as levels of vibration or frequency, like UHF, VHF, etc.) At 
the top we have Atziluth, the World of Origins, which creates and con¬ 
tains the single Sephera of Kether. At this exalted level God is nei¬ 
ther male or female and certainly not judgmental. This is “The Force” 
which empowers the mighty two-stroke engine of the next dimension, 
Olam Briah, the World of Archetypes and Archangels, where the Yin- 
Yang (the Sephiroth of Chockmah and Binah, male/positive- 
female/negative) revolves with impersonal, cyclical detachment, gen¬ 
erating the myriad pre-forms of the Olam Yetzirah, the Olam of 
Formation, the so-called “Astral Plane”. (This derives from Plato, 
who originated the idea of “The Original Idea”; the concept that there 
has to be an “ideal archetype” preceding every physical manifestation. 
The Neoplatonists then made these ideal forms dynamic through the 
theory of emantions.) These “pre-forms” become physically manifest¬ 
ed in the final Olam, Asshia, which contains the single Sephera of 


The Yetziratic dimension, wherein the magician does most of 
his or her work, comprises the Sephiroth from Chesed down to Yesod. 
Here we find the anthropomorphic and zoomorphic images of mythol¬ 
ogy. This is the Realm of the Gods that Carl Jung called “The 
Collective Unconscious” and here we will find the Genii of King 
Solomon’s Brass Vessel. . . 

. . . Well, not exactly. . . The truth is that all of King Solomon’s 
Spirits are found in the lowest Sephera of the Astral, the lunar sphere 
of Yesod. This is the case even though they are attributed to all the 
planets from Mercury (Hod) on up to Saturn (Binah). 

We have what appears to be a paradox as a result of trying to 
explain Kabbalah in one short chapter. The Tree of Life design serves 
different functions. In the description above (and on Fig. 5) we use the 
Four Olam Division on one single Tree to show the process of cre¬ 
ation. Be aware, however, that each of the Four Dimensions operate 
throughout the whole Tree and each Sephera contains its own com¬ 
plete Tree. We find all of Solomon’s Genii in the various planetary 
spheres of Yesod because Yesod is gateway to the Astral, the sphere of 
memory and the sphere of The Dark Mirror. 

If this sounds confusing, try to visualize it this way: The Moon 
is the planetary sphere closest to the Earth (in kabbalistic terms, Yesod 
is the sephira closest to Malkuth). The outer planets and the sun are 
reflected down through it. Coming up from below, it is our port of 
entry into the subconscious emotional Astral Plane (Olam Yetzirah). 
Thus the lunar ‘mirror and memory aspects’ of Yesod are very appro¬ 
priate because the Goetia spirits are, in a psychological sense, all 
reflections of different aspects of yourself extended out in a flat circle 
on this primal, emotional level. 

“Observe the Moon in all thy workings ” the Lemegeton 

Given the above, your next question should be which 
Archangels control these Goetia Spirits? Obviously Gabriel rules 
Yesod and should be invoked in a Greater (lunar-planetary) 


Septagram Ritual preceding every Goetic operation. Remember, the 
72 Spirits of the Brass Vessel are not an ascending hierarchy and nei¬ 
ther are the four Archangels of the Quarters and the 72 Angels of the 
Shemhamephorash 6 - who control the 72 Goetic spirits. They are all 
in a flat circular pattern following the signs of the zodiac (see the 
Master Mandala). 

You may note another apparent paradox with the four 
Archangels of the Quarters and the Elements also doubling as four of 
the seven planetary Archangels. Kabbalistc hair-splitters will tell you 
they are actually different beings with the same names. You may find 
it necessary, at a certain stage of your development, to go along with 
this. Eventually you will internalize the Archangels as principles (e. g., 
Raphael personifies the illuminating Sun in the Eastern Quadrant and 
the life-giving properties of the Air). Recall my Metatron-H.G.A.- 
Sandalphon angelic Totem Pole. These angels are not attributed to the 
planets in any context. 

Once you have raised such ancient deities as Ba’al, Astarte, 
Amon-Ra or Horns through their Goetia forms via the Lunar Gate, you 
may certainly seek them in their higher spheres under their original 
titles in proper planetary operations. (The Picatrix provides an excel¬ 
lent resource for such advanced workings.) Remember, the ancient 
Gods and Goddesses are capricious, like the forces of nature they rep¬ 
resent. Balance your work carefully. 

Considering the above the thoughtful student might ask if 
Hermetic-kabbalistic magick is an amoral system? 

It is not possible to give a quick and simple “No” answer to this 
question. One reason is that there is nothing quick and simple about 
kabbalah. Another reason is that without certain philosophical princi¬ 
ples such as reincarnation, the Law of Karma and the belief that spir¬ 
itual evolvement requires one to transcend personal ego and find com¬ 
passion for all humankind. Hermetic kabbalah could be seriously mis¬ 


For this reason we follow the example of Hermes Trismegistus 
and keep the teachings as a prize to be won by seekers after wisdom, 
not a gospel to be preached to multitudes. (So, if you find this chap¬ 
ter a little difficult to understand, without parallel reading, you should 
realize that we are following that principle — and you will be encour¬ 
aged to study the recommended texts.) 

If this brief theoretical explanation raises as many questions as 
it answers, we are at least off to a good start. .. Now let’s take a quick 
look at the practical kabbalistic aspects of a Goetic operation: — 

After opening the Lunar Gate (Yesod) with a Planetary 
Septagram Ritual, during which you will internally expand The Tree 
of Life in Yesod (located in the genital chakra) to displace and overlay 
the other psychic centers in your body (see Chapter Nine, Figure 7.), 
you will then circumambulate your magick circle deosil as many turns 
as the number of the Sephira you are working (e. g., seven times for 
the Sphere of Netzach). Likewise, in a Yesod-Netsach operation you 
would use green candles and bum sandlewood incense. The Names of 
Power that you plug into your standard conjuration are drawn from 
The Master Mandala and the 777 references to the Sphere of your 
working. You will also use the proper planetary metal (or an affordable 
facsimile) for the spirit’s lamen worn by the receiver. 

As you can see, there is psycho-technical structure to Solomon’s 
Magick that is definitely kabbalistic. This does not mean that you have 
to master all the theoretical principles and practical methods of this 
venerable philosophy before you venture into wizardry. The fact is you 
will never master it all. One of the more important things you will 
learn from the study of kabbalah and the practice of magick is the vast 
extent of what you really do not know . The more you study and prac¬ 
tice the greater, deeper and further this unknowing extends. Remember 
this when someone tries to tell you how much they ‘know’ or how 
much ‘you do not know’ about kabbalah. 7 - 


Chapter ive/9{ptes: 

1. This little-known Pagan Sabian connection is vitally important 
in the history of Western Magick. The Harranian scheme of 
planetary correspondences reached the European magi through 
the medieval Arabic grimoire, Picatrix, which has not yet 
been completely translated in English. In the O.T.A. we use a 
private translation of the Sabian Planetary Prayers made by the 
Master of our East Coast Temple, Frater Sabezius, who has 
specialized in this ancient Pagan school of magick. 

2. The possibility of a Samaritan origin for the Kabbalah has been 
carefully side-stepped by Jewish writers. The Samaritans were 
Babylonian Pagans who were resettled in Israel by the 
Assyrians after their conquest of Palestine in 721 B.C. From 
that time on through to the Christian era they practiced a mix¬ 
ture of Pagan and Jewish religious traditions that was more 
magical than orthodox Judaism. They may have originated the 
concept of Gematria (see Wallis Budge’s AMULETS AND TAL¬ 
ISMANS). One of the great progenitors of our Hermetic tradi¬ 
tion, the Gnostic magician Simon Magus, was a Samaritan. 

The Samaritan 22 letter alphabet is directly analogous to 
Hebrew and, like the earlier Phoenician characters, is a good 
choice for Hermetic Pagan magicians who prefer not to use 

3. Muslim kabbalah is called Abjad after the first five letters of 
the Arabic alphabet. 

4. As Issac Bonewitz pointed out during our 1974 presentation on 
NBC’s Tom Snyder Show, Theurgy means “Divine Working” 
whereas Thaumaturgy translates as “Miracle Working”. From 
this we can deduce that the expression “Goetic Theurgy” is 
actually a contradiction in terms. 

5. YHVH means “I Am What I Am”. It is an anagram for some 
thing unknown like U.F.O. or V.I.P. Regardless of this ambig¬ 
uous symbolism it has very strong religious connotations. If 
you are Jewish or an Old Testament oriented Christian, you 
should probably continue to use it. Modem Hermetic Pagans 
may find AMShO — derived from the Three Mother Letters 
of the Sepher Yetzirah, plus Omega — less “Biblical” in the 
negative sense (even Hebrew kabbalists conceded that their 
alphabet needed another letter). However, if you don’t want to 
add another letter to the Phoenician or Samaritan alphabet for 
the Earth Element, you might also consider my ShMAT 

9{otes continued on ne^t page ... 


Chapter Jive/9s(ptes continued: 

(Sha Mah Ah Tah ) formula. Shin (Fire/Atziluth) Mem 
(Water/Briah) Aleph (Yetzirah/Air) Tau (Satum-Earth- 
Malkuth). These three Tetragrammaton arrangements should be 
studied in relation to the Sepher Yetzirah in any case. Even if 
you do not agree with the new Hermetic forms you are sure to 
profit from a serious study in preparation to challenge them. 

6. The Shemhamephorash (extended name of God) that is used 
in our Master Mandalla is the version derived from the 72 
word verses in Exodus, not from the permutation of YHVH 
via the Tetrakis referred to in my kabbalah research paper 
included in Appendix 4. 

7. A venerable kabbalist once said that: “God is ineffable and 
everything else is man’s cleverness”. Another equally venera¬ 
ble sage commented that: “Women have babies and men have 


dhenumBeris den—for the. fingers 
Of Adam ‘Kadmon ... 

OnCy Because the first Man counted thus 
And made it so! 

It reduces to nothing — and expands 
do infinity 

‘Without thy calculations. 

from ddie ‘Booh.of JAstarte By dhaBion 

Chapter Si?c : ‘Zhc Architecture of our MagicaC System 

I OFFER AN APOLOGY for some of the complexities we must deal 
with in this chapter. Please bear with me and look closely as we 
lift the veil to examine the inner workings of our magical system. 
It is important that you understand these concepts because I have made 
some radical innovations to rectify and improve traditional forms. You 
need to understand these modifications and the reasons for them 
because our system differs from several others that you may become 
familiar with as you learn more about magick. 

In line with the above, one of the major shortcomings in mod¬ 
em occultism is a remarkable lack of original thinking on any intellec¬ 
tual level above a practical understanding of the mechanics of 16th to 
19th century rituals — which are endlessly re-hashed until, in some 


cases, an actual degenerative process sets in. An example in point is 
the present large-scale misuse of Regardie’s Watchtower Opening. For 
many years Francis Regardie had let it be known that he had developed 
a ritual to open the four Enochian Elemental Tablets and the Tablet of 
Union for Temple working. He finally got a chance to publish the rite 
in 1980 but the publisher suggested that, for marketing purposes, the 
book should be presented as introductory. Of course it was anything 
but introductory. 

In order to make the procedure accessible to beginning students, 
Regardie suggested they might use the sigils on the tops of the Tablets 
rather than put off performing the rite until they had a full set of boards 
constructed — even though they were certainly expected to visualize 
The Tablets as being “in place.” After Regardie’s death his simplified 
substitution was inappropriately reduced to the use of generic elemen¬ 
tal symbols (e.g., A = Fire) at the quarters. We ended up with an 
exclusively Enochian procedure to open Enochian Watchtowers 
which were neither present nor even understood to be activated on the 
astral. This ritual is now being offered by its proponents as a “Basic 
Temple Opening” for all Hermetic operations. This is acceptable only 
under the agreed upon condition that the ultimate architecture of the 
Spiritual Universe is Enochian. Of course it can be if the student 
chooses to accept it but he or she deserves the opportunity to make 
that choice at a point in the curriculum where the philosophical impli¬ 
cations are understood. This is especially true for practitioners who are 
not Thelemites (followers of Aleister Crowley) or advanced students 
of the Golden Dawn. As the French have learned, it is not prudent to 
serve wine to children. 1 - 

I have dealt with this Enochian issue at some length above in 
order to make a point: the Almadel/Goetia system is not Enochian. 
Granted that Thomas Rudd, and later Aleister Crowley, both made 
attempts to integrate the two systems — but they did not succeed. I 
would strongly advise students not to mix Almadel/Goetia with 
Enochian until you feel you are ready to pick up where Rudd and 


Crowley left off, realizing that you would be undertaking a project that 
daunted two of the most brilliant magical scholars of the last 300 years. 

With the Enochian question thus temporarily put by, let us pro¬ 
ceed to the basic architecture of the Almadel and Goetia systems as 
they have come down to us and as they have been interpreted in mod¬ 
em times. First, the Almadel: — 

The Almadel Angels are not arranged in a descending hierarchy 
but rather attributed to the four elemental signs of the zodiac — which 
represent the true quarters (or Watchtowers if you will) of The 
Universe. The original Almadel attributes five Angels to each 
“Altitude” (i.e., three signs of the same element). The number five in 
this case is either erroneous, arbitrary or based on Agrippa’s 
numerology, and the names of the Angels are hopelessly garbled. One 
literally has to dismantle and reconstruct the system to make it work 
the way I believe it was originally intended to function. 

Instead of five Angels per “Altitude”, we fall back on the 
Traditional Directional/Elemental Guardians of the Four Quarters: 
Raphael, Michael, Gabriel and Auriel. Each of these Great Heads 
then direct three sets of six Shemhamephorash Angels — the 72 direct 
counterparts of the Goetia Spirits who are, appropriately enough, gov¬ 
erned by Four Kings attributed to the same Four Quarters. The final 
proof of the system’s validity is in its elegance. If the Almadel was not 
originally conceived this way, it certainly should have been. 

Now to the Goetia: — The first thing we have to deal with in 
considering where and how to arrange our 72 Spirits is the Art/Science 
of Astrology. Here we basically have two choices, Tropical or Sidereal. 
We can start our series off at 0° Aries (as we and most others have 
done with the Goetia 2 ) and forget any precise celestial positioning, or 
we can anchor our circle of Spirits at 0° Leo, following the Golden 
Dawn system, forever fixing them in the heavens. This is what the 
Golden Dawn did with its version of the Shemhamephorash Angels. 


Either system is valid. You can also have it both ways if you 
feel, as one of my respected colleagues does, that adherence to Golden 
Dawn and Thelemic traditions demand the astrological compromise — 
just so long as you understand what that compromise involves. . . 3 - 

If your Spirits start at 0° Aries and your Shemhamephorash 
Angels start at 0° Leo, they simply will not match up. The Angels are 
fixed and the Spirits are sliding backwards. The reason why the 
Golden Dawn left us with this unresolved problem was simply that 
they considered the Shemhamephorash Angels as part of their official 
(Sidereal) system but consigned the Goetia Spirits to an unofficial sub¬ 
system which they did not incorporate. This is why the Goetia 
Demons are left in their Tropical sequence. It is also the reason why 
the G.D., and later Crowley, never corrected the cumbersome and 
poorly justified “Day and Night Demon” arrangement listed in 777. 
This scheme treats each 10° Decan as a 24 hour period (?) in an 
attempt to untangle the ponderous and garbled instructions in the 
Goetia. These directions seem to derive from Planetary Hours, the 
Mansions of the Moon and Agrippa’s numerological superstitions 
about “good and bad numbers”. If the logic behind all this escapes you, 
you are not alone. Nobody else has been able to figure it out. 4 - Just 
remember this: because all Goetia Spirits are “Fallen Angels”, they 
reside in the lower astral or Lunar Sphere (Yesod). They are one ring 
of an onion with the Shemhamephorash in another ring beyond them. 
It is best to summon them during a waxing moon because of the 
moon’s influence on emotions (remember the astral plane is also the 
emotional plane), otherwise you can contact any one them any time 
you wish. 

In line with the above I have taken the liberty to start our 
Shemhamephorash Angels off at 0° Aries, linking them directly with 
our Goetia Spirits — But we also use MacGregor Mathers’ sigils 
which the G.D. employed in their Sidereal sequence. How do we jus¬ 
tify this ? Very easily: Mathers claimed that he got the sigils from “The 
Great Magician, Blaise Viginaire.” Now if anybody could prove that 


Blaise Viginaire started his Shemhamephorash off at 0° Leo we might 
have a problem — but, like the traditional Goetia, the chances are 
overwhelming that they were originally fixed on 0° Aries. 

We have made one switch in the Sloane 2731 Goetia Spirit num¬ 
ber sequence. Astaroth # 29 (Astarte) has changed places with Stolas # 
36. This has been done for symbolic and philosophical reasons which 
should be become apparent when looking at our Master Mandala. You 
will note that this assignment puts The Queen of Heaven (Astarte) at 
The Autumn Equinox Point directly opposite The Prince of Earth 
(Ba’al) at Vernal Equinox and places Her under the aegis of Auriel, in 
the Sign of Virgo, The Harvest Maiden (Zodiacal Icon of The 
Goddess) and also locates Her in the Decan of $ (Venus). 

Along with this you may also note that Ba’al (Bael) heads the 
list at 0° Y(Aries), a fire sign under King Goap, whereas the Goetia 
calls him “a King ruling in The East”, thus placing him under 
Amaymon. In the video I conjured him under Amaymon because the 
sequence was a re-creation of my first operation. Actually he comes 
through stronger in the Southern Quarter under Michael and Goap in 
the Decan of cf (Mars). 

At this point a perceptive Golden Dawn student will realize that 
our main reason for keeping the system in its tropical form rather than 
rectifying in the sidereal mode is this frankly religious seasonal 
equinox factor mentioned above. If you understand everything we 
have discussed in this chapter and you feel you would rather have a 
mandala with all spirits and angels anchored on 0°Q(Leo), please be 
encouraged to construct one — as one of my G.D. colleagues is 
already in the process of doing at this writing. 

From a philosophical point of view the preceding technical dis¬ 
sertation serves mainly to prove the implicit converse of the Hermetic 
axiom, As Above, So Below. It is true that the Western magician — 
who considers everything, imagined or envisioned to be real — needs 
a fully integrated magical universe that extends infinitely in all direc- 


tions (the Tree of Life and the Cube of Space), whereas my Tibetan 
teachers, who considered everything to be illusion, could handle 
several technically contradictory systems so long as they were philo¬ 
sophically harmonious. 

So, am I imposing an Eastern perspective onto Western magick 
with the unique synthesis of the Master Mandala? 

In one sense I am and in another I am not. When faced with the 
problem of standing an egg on end, the anecdotal Columbus did not 
declare the egg to be an illusion that could be imagined in any position 
desired, he just picked the egg up and cracked the end so it would 
stand up by itself. This is basically what I have done with the 
Goetia/Almadel and some other barnacle encrusted aspects of our 
Western Tradition. 

To present another example, wouldn’t it be nice if we had a real 
Western psychic center (chakra) system? Straighten out the Lightning 
Flash (Flaming Sword) on the Tree of Life and you have one! (See The 
Hermetic Caduceus and our Septagram Ritual in this book and also 
my demonstration in the video.) 

Tibetans and the Rosicrucians are both right! Everything is real 
and nothing is true — and every combination of this sentence is valid 
and not valid. E.g., Nothing is real and everything is true or everything 
is true and nothing is real. The only real (or true) difference between 
Tibetans and Western magicians is that we play our game on a much 
bigger chess board and often find ourselves checkmated behind our 
own pieces before we ever reach the end-game stage. This handicap is 
most often caused by our superstitious reluctance to sweep out the 
errors and contradictions accumulated over the centuries and repro¬ 
gram our universal sending and receiving apparatus according to basic 
Hermetic philosophical principles. 

Therefore, if we need to be formal about it, let us call The 
Master Mandala an example of a Subjective Radial Spiritus Theory 
based on the following argument: The human mind inherits a variety 
of internal regulating systems subject to external influences, e.g., the 


biological clock, the lunar menstrual cycle and the innate structure for 
language grammar. 

Exterior operative systems may also be imposed upon it much 
like the computer programming process, e.g., musical, linguistic, 
artistic, athletic and mathematical disciplines. Such new systems are 
acceptable to the mind because they are themselves mental constructs 
that can be understood and implemented by other minds. There is and 
must always be a structuralism involved in this process. The mind gen¬ 
erates structures and systems, such as hierarchies, emanations, pro¬ 
gressions and permutations because it (the mind) emulates the greater 
universe which it continually observes and even creates. 

Chaos is inevitable but the mind and the universe will always 
revert to structure, seeking out the simplest, most efficient and elegant 
operative procedure for perception and cognition even if such con¬ 
structs are arbitrably perceived and imposed. A bumble bee cannot fly 
and the internal combustion engine should not work as well as it does 
— but both function excellently because the Greater Universe and the 
Human Mind desire that they do. 

You are at the Center of your Magical Universe. Envision The 
Master Mandala as a compass card floating in the binnacle of your 
skull (The BrassVessel! ). Remember, the spirits of the Lunar Sphere 
(Yesod) surround your personal horizon. You are the Navigator of the 
Inner Planes. 

Before Rene Decarte’s separation of subjective and objective 
perceptions became dogma Hermetic magi artfully constructed new 
spiritual models of the cosmos that could be accepted and operated 
through the mental structuring process described above. Given the “As 
Above, So Below” maxim, such constructs, if philosophically consis¬ 
tent, were entirely functional. An example of such an operative mag¬ 
ical universe would be the Enochian system of Dr Dee and Edward 
Kelley. Enochian magick, like Athena, sprang full-armed from the 
brow of Zeus, whereas the older, and to this day more widely used. 


Goetia system was recopied by inept scribes, bowdlerized and distort¬ 
ed until it became a hodgepodge of contradictory instructions and arbi¬ 
trary assignments. 

But I could not help thinking that the Goetia was once as ele¬ 
gantly and philosopically constructed as Dee and Kelley’s system. 
With that in mind, and my awareness of the sadly disorganized 
entourage that has come down to us, I did what any Renaissance 
magus worth his salt would have done: I consulted the Demon Kings 
of the Quadrants themselves — King Goap, of the Southern Fire 
Quadrant, cut the Gordian knot straight away: A magician should 

rearrange the order of his spirits so that those with the same or simi¬ 
lar elemental characteristics come under the rulership of the signs 
appropriate to their nature. ” 

Well, what could be simpler than that? 

He went on to explain that this was what was actually meant by 
sealing the rebellious spirits in the Vessel of Brass. 

This operation opened a floodgate of understanding. I went 
quickly to Bardon’s INITIATION INTO HERMETICS and reviewed the 
classical characteristics of Hermetic Elements, and then I returned to 
THE GOETIA armed with a clear vision of what was needed. In a sur¬ 
prisingly short time I had all 72 sorted out into four sets of 18 spirits, 
each attributed to one of the four primal elements, astrological triplic- 
ities and directional quadrants. I continued the process and assigned 
each spirit to a specific astrological sign. Taking the final step, I then 
matched, and in some cases changed, the planetary ranks (Marquis = 
C) to agree with the planets ruling the decans. Following the plane¬ 
tary attributes of the decans, this produced a balanced system of six 
solar spirits, six lunar spirits and twelve spirits for each of the five 
planets, all corresponding exactly to traditional astrology. 

What has re-emerged here is the system as I believe it was orig¬ 
inally constructed. However, because this was an intensely personal 
process and because it required so many radical changes in what has 


become a traditional order, I have listed my rectified arrangement only 
to the extent of the four elemental attributes (see Appendix 1.). 

You may wish to go through this rectification process and devel¬ 
op your own special order. Goap and I both believe that this should be 
the work of each individual Goetia/Almadel magician. Thus we are 
leaving the Master Mandala in its first stage of rectification but be 
aware that as such it is a “rough ashlar” that obviously needs perfect¬ 
ing. When you have taken your Mandala to the third stage of rectifica¬ 
tion, you may call yourself a Goetia/Almadel Master. So now you have 
your work cut out for you. Good Magick! 

In the spirit of Renaissance Hermeticism we have thus rectified 
the Goetia, integrated it with an equally rectified Almadel and 
Shemhamephorash, to produce a complete and balanced system of 
practice. As long as you understand that the Angels and the Spirits 
communicate with you through your mind, you will have no difficul¬ 
ty making contact with them, and they will find it easier to get through 
to you, using this system. 

Chapter Svy/'Notes: 

1. Before accepting the Enochian system as the architecture of 
one’s personal magical universe I would suggest reading and 
thoughtfully meditating upon Don Tyson’s article, THE 
ENOCHIAN APOCALYPSE in the Summer 1996 issue of GNOSIS. 
I do not agree with Tyson that working Enochian could in any 
way precipitate The Apocalypse on a macrocosmic scale but 
an obsession with Enochian might be likened to the opening of 
Pinhead’s Puzzle Box in your own microcosmic universe. 

2. In their 1975 book The Sword and the Serpent, Melita 
Denning and Osborne Phillips published four pages of hand 
written notes purporting to be a Goetia arrangement. This 
sequence starts in the first odd numbered quinance (5° division 
or one half of a decan) of Leo (as per the Golden Dawn Sid¬ 
ereal system) and continues through the Spirit list in odd num¬ 
bered slots, then starts over again with the even numbered se¬ 
quence but in Aries rather than Leo! If you find this confus¬ 
ing you are in good company. However, in examing the Arum 

Notes continued on next page. . . 


Chapter Si?t/9{ptes continued ... 

Solis tables one gets the impression that this was an attempt to 
develop something that never quite came off and should have 
remained unpublished. 

3. In this case I’m refering to THE Tarot OF CEREMONIAL MAG- 
ICK by Lon & Constance DuQuette (from U.S. Games) along 
with its accompanying book by Lon DuQuette (from Samuel 
Weiser). This is a very valuable package and highly recom¬ 
mended as the authoritative (Thelemic & G.D.) traditional 
alternative to my radical innovations. The DuQuettes do not 
use our optical mirror/facial distortion method in Goetia opera¬ 
tions but they have considerable respect for it. If you are going 
to be a Goetia/Almadel magician you should certainly study 
their work along with Frater Hymenaeus Beta’s excellent 2nd 
edition of Crowley’s 1904 GOETIA (also from Weiser). 

3. Ours is not the first published rectification of the Goetia on a 
straight quinance sequence. In 1988 Llewellyn offered a 
Goetia “divination” card deck, and accompanying book, both 
created by Priscilla Schwei. In spite of its obvious attempt to 
trivialize and commercialize a ceremonial system the Schwei 
book and card set represents a genuine effort to reconstruct the 
Goetia along astrological lines. She properly rejected the 777 
day and night demon arrangement in favor of a straight pro¬ 
gression and then correctly divided the 72 Spirits into astrolog¬ 
ical quatrinaries. However, she did not attribute her Quarter 
divisions to the traditional Kings and Archangels but rather to 
the Heavenly Orders from which some of the spirits claimed to 
have fallen. Only four out of the 15 citing such a heavenly ori¬ 
gin matched up in her arrangement. This idea was philosophi¬ 
cally flawed in any case and resulted in a moral discrepancy. 
Because of the heavenly origin of all these “Fallen Angels” 
(whom she had earlier stated were of ancient Egyptian origin), 
they were supposed to be able to police themselves and would 
not permit the operator to engage in black magick. If Schwei 
had published the traditional descriptions of the spirits (espe¬ 
cially those who cause running sores crawling with worms) I 
doubt that anyone could have taken this idea seriously. 

4. Trying to find some logical order in the descriptions of the 
Goetia spirits from MS 2731 can be an exhaustive and exasper¬ 
ating task. No matter how one arranges the existing sequence, 
the ones who are supposed to appear in Sagittarius do not and 
one who is supposed to be under Amaymon cannot be shifted 
to that quarter without displacing two of his minions who are 

Orgies continued on next page ... 


Chapter Six/ 9/otes continued: 

already there. The spirits cannot be aligned by the planetary 
attributes of the decans because different planetary ranks 
(e.g., Dukes = $ ) are not equally distributed among them. 
And yet there is a definite intimation of an original order — 
based (as Goap and I theorized and then reconstructed) on the 
planetary attributes of the astrological signs, i.e. all Dukes 
(Venusian spirits) would be attributed to Earth and Air Signs. 
There is plenty of room for more research and rectification. 
Those who wish to dig into this further might also get in touch 
with “Artemidorus” and request his interesting paper on the 
subject. — P.O. Box 14941, Long Beach, CA90814 


By the lAkhemy of Catenation, 

(Darkness, fear and Woe Begone ! 

‘We Light this Tire of (Purification 

In the (Mystic (Marne ofSoC-Om-On! 

from The Ordo TempCi SLstartes' 

Summer SoCstice (Ritual SyThaSion 

This Chapter is an edited version of an editorial from 
The Seventh (Ray, Tof. II, ‘Mumher 4, (‘Whole number 8) 

‘Winter Solstice, 1973 . 

Chapter Seven: ‘The ‘Ba'aC-Slstarte (Mythos 

W HETHER OR NOT KING SOLOMON ever studied and prac¬ 
ticed the Art of Ceremonial Magick is not a crucial ques¬ 
tion. Of greater importance are the philosophical-psycho¬ 
logical principles behind the legend of the Monarch-Magus who bound 
the ‘Two-and-Seventy Rebellious Spirits” in the Vessel of Brass. The 
multi-level implications of this Arabian folk-tale (with its Biblical ori¬ 
gins) — which was a major operative cosmology behind medieval cer¬ 
emonial magick before the rise (or descent) of the perverted ‘Faustian 
School’— should be fascinating to Jungian and even Freudian psy¬ 
chologists. From a kabbalistic standpoint, the seventy-two spirits of 
the traditional Goetia are a significant corollary to the seventy-two let¬ 
ters of the extended Name of God, the SHEMHAMEPHORASH, from 
which the names of seventy-two Angels can be derived, implying an 
inseparable duality of ‘good’ and ‘evil’ throughout the entire celestial- 
infernal pantheon. 


Considering this in light of the micro-macrocosm dogma, we are 
presented with the concept of seventy-two greater and lesser bipolar 
archetypes functioning in the collective and personal unconscious. The 
Brass Vessel — aside from its obvious ‘yoni’ symbolism— then rep¬ 
resents the receptacle of the controlled and organized psyche. The 
rebellious spirits are summoned to appear by the power of 
Tetragrammaton L (the ultimate cathexis ), required to render service 
in accordance with their particular capabilities and then consigned to 
bondage in the ‘Brass Vessel’ where they can cause no harm and from 
whence they can be readily called upon when needed. The psy¬ 
chotherapeutic analogy in the above is inescapable. (We will discuss 
the philosophical symbolism of the Triangle of Art wherein such enti¬ 
ties are commanded to appear in The Documentary Appendix .) 

This then is the crux of the Solomonic system of magick: pride, 
passion, greed and hatred cannot be divorced from their intrinsic coun¬ 
terparts, humility, purity, charity and love. They can only be organized 
and controlled as essential factors of the balanced personality — a 
sophisticated internalized concept that seems paradoxical with the 
popular image of the robed and hooded demonologist intoning his 
“infernal conjurations”. 

But why did the Arab Doctors attribute this system to Solomon 
and why do we, the foremost modem practitioners of it, call ourselves 
the Order of the Temple Astarte ? The answer to both questions can be 
found in the Bible. In 1st Kings, Chapter 11, we read that Solomon 
followed Ashtoreth (the Goddess Astarte), “the abomination of the 

If we put the Biblical account in a broader perspective, we 
realize that the patriarchal Levite sect of Yahweh was in constant, bit¬ 
ter conflict with the Ba’al-Astarte cult of Canaan. Now it should be 
understood that the Religion of Moses was a sect derived from the 
same mythos as its rival. 

Abraham, a Babylonian of Ur, had been blessed by Melchizedek 
the Canaanite King of Jerusalem and a priest of EL, “The Most High 
God ( Genesis, Chapter 14 ) This same EL was the father of Ba’al and 


Astarte. In Babylon EL was called ANU and was the father of Ishtar. 
Space does not permit us speculation on all the factors that aided the 
growth of the austere Religion of Yahweh but the hard, nomadic, eth¬ 
nocentric life of the Hebrews was certainly one of the foremost. When 
this wandering branch of the Amorite people returned ‘home’ to 
Canaan they began the transition from pastoral tribesmen to agricul¬ 
turalists and urbanites. Before the time of Saul and David, the religious 
battle lines were drawn. Joshua’s attempted genocide of the Canaanites 
had not been successful and they still “abounded in the land”. 

The new farmers were naturally attracted to the nature-oriented 
intensification rituals of Ba’al, and their newly urbanized brethren 
were fascinated with the sensual glamour of Astarte’s satumalian rites. 
It was probably at this point that the first puritanical “blue laws” of 
orthodox Judaism appeared. 

During the Empire of Solomon, the socioeconomic transition 
was complete but the religious conflict had not resulted in a synthesis. 
Instead we look back on two spiritually unbalanced cults fighting for 
supremacy. The transvestite priest of Astarte finding final exaltation in 
publicly castrating himself is hardly more odious than the Levite priest 
demanding a young woman be stoned to death for adultery or exacting 
a ruinous judgment from a poor farmer struggling to save his precious 
harvest by working on the Sabbath. 

Was Solomon attempting, by his catholic example, to bring 
about a mellow fusion of these separate cults of EL’s progeny into a 
pansemitic polymorphous monotheism similar to the Hindu religion of 
India? He may well have built the magnificent Temple at Jerusalem 
not only for the Levite Yahweh but for the universal overgod of all the 
Semites. 2 - Why else would Hiram of Tyre, a Pagan Phoenician (as had 
been Melchizedek), “rejoice” and say “Blessed be the Lord” before 
assisting Solomon so readily? (1st Kings, Chap. 5 .) Why is Solomon’s 
greatest literary work, The Song of Solomon so pregnant with the 
symbols of The Goddess — and why did he construct conspicuous 
Temples to Her? Even the Levities conceded to the ‘Wisdom of 
Solomon’ but if the above conjecture is true, they hardly understood 


how wise he really was. . . For in the Celestial Marriage of Ba’al and 
Astarte, ritually enacted by priest and priestess, we see a direct analo¬ 
gy to the Shiva-Shakti congrex of the Tantric adepts, a Magical for¬ 
mula of considerable power even in this faithless modem age (see 
Chapter Ten ). How much more awesome it must have been in times 
when the sanctified celebrants and their congregation believed utterly 

in the truth of Divine 

One need only compare 
the Great Rite in its full ancient 
significance to the Transfor¬ 
mation Miracle of the Paulian 
Mass (an indirect and passive 
assumption of god-form) to 
realize why the Art of Magick 
has been feared and suppressed 
for so many centuries in the 
West. A solar cult that castrates 
its god and transforms his bride 
into a “Virgin Mother” cannot 
compete magically with a virile 
and fertile Sol-Terra mythos. 
Even though the Paulians 
adapted Pagan festivals, 
embraced anthropomorphism 
and deified a vast pantheon of 
saints, their system has no 
direct, creative link with the 
deepest and most basic forces 
that energize Humans and 
Nature. Like the Levities, theirs 
is a religion of “Thou shalt 
not”— and high on the list of 
‘Thou shalt nots’ is the practice 
of Magick. 


We should perhaps digress to caution the casual reader against 
assuming from the above that the Ordo Templi Astartes is anti- 
Christian. We have the deepest respect for the teachings of the Master 
Jesus and we are only critical of Paul’s interpretation of them. The 
knowledgeable may choose to renounce Jesus as a creation of Paul but 
the wise do not. Not only would such a renunciation be injurious to 
the personal egragore, it is historically unjustified; Jesus never claimed 
he was God and should not be blamed for the acts of those who posthu¬ 
mously deify him. A study of elementary Kabbalah will quickly 
resolve any difficulties in understanding this Rosicrucian view and 
lead the student to a full grasp of the significance of what the Master 
did say: “I am the son of Man.” Further study and meditation may even 
lead to a revelation of the link between Jesus and Melchizedek— But 
to return to our subject... A convincing argument for the actual exis¬ 
tence of a Solomonic proto Magical tradition such as we have 
described above, can be found in The Song of Solomon itself, where¬ 
in the mysterious “Shulamite” thrice declares: “I charge you, oh 
daughters of Jerusalem, stir not up nor awake my love, until he 
please.” This Psalm may well be a hymn to the Queen of Heaven. 

Perhaps it is the culture-memory of that Magical Religion 
Solomon tried to create that comes down to us in the ancient systems 
of thaumatergy and theurgy the Arabians attributed to him? The essen¬ 
tial polymorphism of Magick with its rich pantheon of Phoenician, 
Babylonian and Egyptian entities as personalized male and female 
aspects of the Tetragrammaton — an all-pervading, transsexual life- 
force, moral only in its impersonal harmony — is a far more ‘EL’ ish 
conception than the paternal and patriarchal God of Moses. 

It might be considered a cosmic joke that the great EL survived 
only as one of the many names attributed to His nomadic step-son and 
that His daughter, The Fair Astarte, was transformed into Astaroth , a 
male demon with bad breath! In the words of Khayyam (out of con¬ 
text) “Many a cup of this forbidden wine will drown the memory of 
that insolence.”— and Solomon’s Magick is indeed a forbidden wine. 
The Judeao-Paulian equation Sex = Evil = Sex was inculcated in 


scripture not from the dread of a distant hell (the Hebrews did not even 
have a concept of hell) but from fear of the Cult of Astarte and the lure 
of its courtesans. As Wilhelm Reich theorized and the later Soviet 
social experiments proved, the power of authoritarianism depends 
largely on its ability to channel the sexual drives of its subjects. The 
ancient Pagan establishment maintained such control by sanctifying 
the sex act with its official priestesses, while the Hebrews, later the 
Paulians and finally the Communists decided to make a ‘sin’ out of it. 
Needless to say, both extremes are insults to freedom and dignity. 

As a corollary to this sexual negation, the Hebrew (and later 
Muslim) prohibition against graven images, especially anthropomor¬ 
phic ones, was not imposed from any desire to promote a concept of 
pure monotheism — as is usually supposed — but rather to restrict the 
practice of Magick which depends on such visual links to function 
effectively. As a pragmatic compromise, the Paulians dangled the 
anthropomorphic carrots of angelic and saintly icons before their 
Pagan converts For this dubious reason, the so-called Christian 
Kabbalah was more Magical than its non—visual Hebrew antecedent 
— explaining its evolution into the ‘Neo-Solomonic’ system we prac¬ 
tice today. 

Romantically, we may speculate that this ancient religion of 
Solomon’s may well have evolved in a manner that the sage old 
monarch intended. If he was the first Magus, he may have envisioned 
a secret tradition, sought only by the wise, which would perpetuate the 
truth he had discovered: that the spirit of Divine Providence within us 
has many faces: good and evil, male and female — all reflected in the 
multifaceted Jewel of the Microcosm, while in the Macrocosm they are 
ALL ONE. Perhaps he even understood the Arcanum of the Celestial 
Marriage with its ultimate formula: In Your Temple You are One with 
The Gods! 

Chapter Seven, 9\[otes next pope ... 

Chapter Seven: 9^otes — 

1. We have adopted a more intrinsic universal Tetragram- 

maton. Ah Mah Sha Oh (Q.X 2? 0 K = 1141), which derives from 
the three Mother Letters of the ancient Semitic alphabet with Omega 
as the final ‘Earth’ character. Hebrew kabbalists were always aware 
that there was a “missing letter” in their alphabet (see Gershom 
Scholem’s On The Kabbalah & Its Symbolism). This formula 
and its more conventional 22 letter alternative, ShMAT 
= 741) (see Sepher Sephiroth in The Equinox . Crowley lists the 
formula but not in the most elegant arrangement) are discussed 
elsewhere in this volume. 

2. The Bible history of this period was written by the Levities 

to favor Yahweh as The One and Only True God. Actually he was 
their one-and-only tribal god, whom they, like all bedouin tribes of 
that era, had carried with them in a sacred box. Idris Shah recounts 
that there were 360 of these “tribal gods” set up in a great circle 
inside The Kabba at Mecca in the days before Mohammed chucked 
them all out and dedicated the Temple to Allah (EL = Aleph Lamed, 
a prototype of Allah). We should also note that the ancient Semitic 
nobility dedicated themselves to higher divinities than the common 
people, thus Hiram of Tyre and Solomon could both have been 
devotees of El — leading to cooperation in building a great central 
Temple that would have spiritually united their peoples. In line with 
this we should also recall that the ten northern (“Lost”) tribes of Israel 
preferred “El” over YHVH as their Most High God even after the 
conquest of Canaan. In this custom they were following the tradition 
of Melchizedek in the times before Moses. Christians should ponder 
the Bible passage in Hebrews: Ch. 6, v. 20 and ask themselves whose 
“God” they are worshiping? 


Is it not true that dheurgic Masters 
from far (Harran 

(Heirs of those who had passed the Qokm Secret 
do venerable father Abram, 

Those who yet worshipped 
dhe Seven ‘Wanderers of the Starry fault; 

Sabian ‘Wizard-Lords of Zodiac and Magical 
‘Who were Sages to the Cahphs of Islam, 

(Did honor (Hermes drismegistus as (Prophet 
And preserve LHis teachings with their ozvn Arcanum 
At the Courts of Moorish Spain 
In the years of the (Holy %abbaCah 
‘By the word of She who (Blackens ... 

from Cult of the SargreaC by dhaSion 

dhis Chapter is an edited version of an editorial that appeared in dhe Seventh 
(Ray, fob fl, Humber 2, (‘Whole number 19) Winter Solstice, 1977 

Chapter ‘Eight: Arabian Origins of Magic ,£ and ‘Witchcraft 

A LEISTER CROWLEY BEGAN his preface to Mathers’ transla¬ 
tion of The Goetia with a tantalizing reference to The Arabian 
Nights, setting it on a par with The Bible as a source of eso¬ 
teric lore, but he offered no explanation for the comparison. In a sub¬ 
liminal sense we accept the Arabian Magician as the archetypal 
paragon of our Occult Tradition but if we were asked to name one his¬ 
torical example, few of us could. If asked to cite even one Arabian 
magical text, most of us, except the credulous believers in the fictitious 
“Necronomicon”, would have to beg off. And yet the vision of the 


Arabian Mage commanding the Jinn enslaved by King Solomon, per¬ 
sists undimmed in our mind’s eye. 

The historical reality behind this romantic image is an example 
of suppressed truth reasserting itself in legend and folklore. The fact is 
that much of European magick and witchcraft was developed from 
Arabian sources emanating from Moorish Spain before 1492 c.e. For 
a millennium clouds of smoke have been stirred up to obscure this 
essential truth by rabbis who did not want the origins of medieval kab¬ 
balah too closely examined, by imams and even Sufis who did not 
want the medieval Pagan cults of Harran and Morocco revived. A 
mixed bag of Christians, Theosophists and self-styled authorities on 
Nazi occultism continue to insist that Western magick is essentially a 
survival of Manichaean Gnosticism. 

A fresh wind of genuine scholarship, emanating from the 
University of London, has recently blown away this long-standing 
smoke screen. Frances Yates’ (1964) inquiry into the origins of 
Renaissance Neoplatonism has pointed to the Hispano-Moorish 
Picatrix as a major source for the astrological Magick of the 15th cen¬ 
tury Magus, Marsilio Ficino. This revelation, along with J.B. Segal’s 
(1963) study on the Sabian Planetary Cult of Harran, directed our 
attention back to Lynn Thorndike’s (1923) monumental. History of 
Magic and Experimental Science wherein we discovered a wealth of 
information on Arabian Magical lore. 

In the Terminal Essay following his translation of Alf Layah Wa 
Laylah, Burton describes 9th century Baghdad as the richest and 
noblest city in the world. Cinematic Sinbad fantasies hardly exagger¬ 
ate its luxury and power. These were the times of the Great Caliphs and 
their fabulous Court Magicians. Mightiest of the Wizards of Old 
Baghdad was Thebit ibn Korat, the Sabian from Harran. 

The Sabians were a mysterious race of celestial magicians who 
had lived in their ancestral city of Harran since before the time of 
Abraham. There they had perpetuated the astro-magical rituals of 
ancient Sumer and Akkad. To this arcanum they had added the Book 
of Enoch and the writings of Hermes Trismegistus. In the Koran, the 
Prophet had cited them as exempt from forced conversion to Islam and 


so they were allowed to profess their Pagan philosophy while serving 
the Sultans as court astrologers and wizards. This is why the magick 
described in the Arabian Nights has such an obviously Pagan charac¬ 

The practice of attributing 
specific metals, perfumes, col¬ 
ors, jewels and geometric forms 
to the planets in magical rituals 
can be traced back to the 
Sabians. Although there was 
some interest among medieval 
Jews in astrology, the astrologi¬ 
cal planetary aspects of magick 
(and of the Practical Kabbalah) 
are Sabian. 

Besides the great Sabian 
influence we should also consid¬ 
er the writings of the 9th century 
Islamic sage, Alkindi who 
authored a treatise called. The 
Theory of Magick Art or Stellar 
Rays which was the precursor of 
Ficino’s “Spiritus ” concept. 

The idea of man acting in syn- 
chronicity with the celestial pulse of a living universe goes back to 
Alkindi. The works of Albumasar, Costa ben Luca and Rasis should 
also be cited as major sources from which European magicians drew 
their inspirations. 

In the area of sexual magick we should consider the Beni Udhra 
cult of sexual arousal without consummation: intended to raise enthu¬ 
siasm which would be redirected into poetic inspiration. This practice 
spread from Baghdad to Spain and influenced the medieval European 
“Courts of Love” according to Walker (1970) . 

In the Kabbalistic perspective there is the question of language 
itself. Hebrew Kabbalistic gematria is based on a number-letter analog 


which certainly triggers subconscious associations but Arabic 
Kabbalah (Abjad ) is based on root word analogs which are more direct 
in their deep structure associations. As an example, Shah cites the con¬ 
sonantal root, KHLD in the Arabic word for “mole” as synonymous 
with six other words of philosophical significance. This is an intrinsic, 
unilateral system whereas Hebrew L depends on a bilateral relation¬ 
ship with mathematics (his math analog is profoundly important in its 
own right but the mathematical relationship also obtains in Arabic as 
well; e.g., the “Barbarous Names” of the grimoires are of Arabic or 
Gnostic origin and are actually number formulas in letter form) . 

Semitic Paganism manifesting in 
Moorish Spain also seems to have been a 
major source of what became European 
Witchcraft: a theory that Gerald Gardner 
himself lent support to in his novel. High 
Magic’s Aid (1949) . Idries Shah (1964) 
suggests that Witchcraft grew out of the 
cult and totem of the Aniza tribe, the 
word for goat (Anz ) being cognate with 
Aniza. He also cites the use of an “Al- 
dhame” knife, meaning “blood-letter”. 

The Witches’ cross-quarterly festivals are 
noted as being identical with those in the 
Arabian calendar. The use of a datura- 
based flying ointment — also cited by Michael Hamer (1973) as cen¬ 
tral to European Witch-cult practice — is corroborated by Shah’s lin¬ 
guistic reconstructions. Arkon Daraul (1962) likewise attributes a 
Moorish-Spanish origin to European Witchcraft but he links it to a 
Moroccan Cult of the Double-Homed” (Which might be an outgrowth 
of the Aniza cult cited by Shah). Daraul also mentions an “Al-dhame” 
knife for self-sacrifice. Most importantly he credits the Homed Cult 
with a concept of reincarnation back into the same coven which is 
strikingly similar to Gardnerian eschatology. Widdershins circumam- 
bulation is shown to be originally Muslim and the worship of 


“El Aswad”, the Black Man, is traced to the Moorish Homed Cult. 
Our space is too brief to permit a full exegesis of this material. Readers 
who find this Witchcraft theory disturbing are urged to read the sources 

before forming an opinion. 

Finally, we should re¬ 
member that the Goetia of the 
Lemegeton calls forth the Jinn 
from the Brass Vessel of King 
Solomon in accord with Arabian 
legends of magick. 2 - Solomon’s 
Secret Seal, with which he stop¬ 
pered the Jinn inside the vessel 
according to the Goetia, was the 
ancient Carthaginian Tanitrum, 
the Double-Homed Glyph of the 
North African Moon Goddess. 
This symbol surmounted by the 
Sabian Planetary Septagram is 
the Insignia of the Ordo Templi 
Astartes and should serve as a 

continual reminder of our rich legacy from the Wizards of Old 

Baghdad and the Sorcerers of Morocco. 

Chapter ‘Eight/Vdptes: 

1. The Hebrew of today, although derived from ancient roots, 
was reconstructed in medieval Spain on an Arabic gram¬ 
mar. Arabic was itself a reconstructed form of ancient 
Aramaic with six new letters added to match the Man¬ 
sions of the Moon. Of the three major Western kabbalistic 
systems, Hebrew, Arabic and Greek, the latter is probably 
the oldest. 

Quotes continued on next page ... 


Chapter TTpht/9fgtes continued... 

2. The version of the Brass Vessel legend recounted in the 
Lemegeton comes from the Talmud, however the 
Talmudic source is quite possibly Arabian as this fascinat¬ 
ing quote from Burton suggests: .. “Baktanu's” is the 
lord of three Moslem troops of the wandering Jinns which 
number a total of twelve bands and extend from Sind to 
Europe. The Jinns, Divs, Peris ( “faries”) and other pre- 
Adamite creatures were governed by seventy-two Sultans 
all know as Sulayman ... When he refused to bow before 
Adam he and his chiefs were eternally imprisoned. ” 
(Burton, Vol. IE, p. 225 f.n.) Elsewhere in the Arabian 
Nights there are many references to Solomon sealing the 
Jinn in “brass bottles” with his “magick ring” and then 
casting them into the sea. 


... Conjunction is the SuBlime Culmination of 
The yearly Alchemical Cycle 

The further Operations of Alchemy — 
from. Coagulation to Projection 
Are to Be Perfected in the Microcosm. 

Of the Magician himself 

from the Pastophoris Initiation 
of Crata Pepoa By HhaBion 

Chapter 9fine: ‘Ihe Hermetic Caduceus 

The original version of this monograph was published in THE SEV¬ 
ENTH RAY issue number 19, Winter Solstice, 1977. It has been revised 
and expanded for inclusion in THE BOOK OF SOLOMON’S MAGICK. 
This paper is an outline of a system that is more advanced than the 
Almadel/Goetia material but it is an integral part of ALL our opera¬ 
tions and should therefore be introduced to beginning students. If you 
have trouble understanding it, consult Motoyama’s THEORIES OF THE 

O N THE SECOND OF DECEMBER, 1975 I had the kind of 
experience a Gnostic might have described as a revelation 
from “Higher Powers”, although I prefer to think that my 
subconscious had tapped into that ‘Intellect’ of the Collective 
Unconscious which we call the Sephira of Hod. After months of spec¬ 
ulative meditation on how to form the True Body of Light, I suddenly 
realized that the building of the Microcosmic Tree within the body was 


more than a mere philosophical analogy. The inspiration came literal¬ 
ly ‘in a flash’, the symbolic “Lightning Flash” that descends through 
the sephiroth of The Tree in numerical sequence from Kether down to 
Malkuth. (See Figure 8. ) 

With a mystical certainty I knew that the Sephira of Tiphareth 
was identical with the Chakra of Anahata in the Raja Yoga system. 
This was the key to bringing the Eastern and Western microcosmic 
mandalas together. 

Even though I was the catalyst, I must credit Sor. Psyche (Lady 
Mara) with opening my chakras via the SS technique during Sor. 
Artemis’ and my initiation into The Order of 1734 on the 4th of 
October, 1975. Fra. Dejuiti (Joe Wilson) deserves subsequent credit for 
rectifying the Names of Power of the classic Goetia conjuration in line 
with the Caduceus sequence (see the Planetary Septegram Ritual) — 
and we should not forget the historical precedent: the 17th century 
Hermetic philosopher, Johann 

Gitchel, who produced a mysterious 
drawing (see Figure 6.) showing the 
planets roughly in line with the 
chakra positions in kabbalistic order 
(Hall, 1916:lxxv). 

Here again, as with our Goetia 
method, we may be experiencing a 
recovery as well as a new develop¬ 
ment. But the ultimate proof of the 
validity of the Hermetic Caduceus 
has been its successful use in-Lodge 
for twenty years. It may be a more 
profound contribution to the Western 
Occult Revival than our notable 
reconstruction of Goetia evocation. It 
was necessary to keep the secret only 
until the system proved itself — now 
it may be shared with other builders 
of The Temple Within. 

Figure 6.— The Planets Within. 


It has been suggested that Yoga was originated in the West by 
Pythagoras and then imported into India by Alexander (Iskandar) sev¬ 
eral hundred years before Patanjali wrote down the precepts in 
Sanskrit. The ancient Hermetic Caduceus represents the snake-like pri¬ 
mary Nadis of the Ida and the Pingala, intertwined about the central 
channel of the Sushumna and crowned by the winged essence of lib¬ 
erated consciousness at Sahasraram. This striking similarity has been 
noted and pondered upon as long as Yoga has been known in the West 
(Woodroffe, 1919:21) . 

There have been numerous attempts to align the sepheroth of 
the Otz Chiim (Tree of Life) with the chakras of the Yoga system. 
These efforts have always failed because their authors refused to con¬ 
sider the problem from a logical perspective, prefering instead to base 
their interpretations on literal readings of the Hindu and kabbalistic 
texts. In the traditional relation of the Otz Chiim to the Adam Kadmon 
(spiritual body) the sepheroth are arranged on three pillars instead of 
one, as on the Sushumna of the chakras. In medieval and renaissance 
iconography this led to the placement of the sepheroth on the shoul¬ 
ders, hips, etc. Occultists, respecting “tradition” above all else, have 
tended to perpetuate this naive conception even though all but the most 
credulous among them are aware that the Otz Chiim is not a structur¬ 
al diagram but rather a philosophical schematic. 

Combining the three Pillars of The Tree into one central 
“Sushumna” was too simple and drastic for them to consider — even 
with The Lightning Flash or Sword of Wisdom staring them right in 
the face. In fairness to those G. D. adepts (mainly Regardie) who con¬ 
ceived “The Middle Pillar” exercise, no raising of the Kundalini was 
ever intended. Theirs was not an attempt to develop a Tantric Yoga of 
the West but rather a meditation on the Tree of Life in relation to the 
human body. It seems the 13th century kabbalist, Abraham Abulafia 
actually went further in our direction, combining breathing exercises, 
the chanting of Holy Names, the musical scale and color visualizations 
in his meditation practice (Scholem, 1974:180) 

In developing — or if one prefers, recovering — the Psychic 
Centers of the West, certain priorities had to be met: first, the physical 


points employed in the Raja system had to be matched along the 
spinal cord as a logical concession to centuries of successful practice 
in the East. In this respect the physiological control relationships as 
stated by Dr Mishra (1959:73-80) would be retained intact. 

Second, the Heart Chakra, Anahata, had to correspond to 
Tiphareth, the strongest link between the two systems. And finally, 
most important of all, the Western system had to be philosophically 
consistent with the Holy Kabbalah. This was a tall order but the solu¬ 
tion — as mentioned above — came ‘In a flash’; in point of fact, the 
“Lightning Flash” diagram that the G.D. used to show the descent of 
the Spirit down through each Sephira. The natural numerical sequence 
of The Tree solved the problem. 

If Tiphareth (number 6) is anchored at Anahata in the chest, 
then Geburah (number 5) is at Vishudda in the throat, Chesed (num¬ 
ber 4) is then at Anja, behind the Third Eye, and this places Da’ath, the 
boundary of the Yetzirah Astral dimension and gateway to the Abyss, 
in the center of the skull vault with Binah , the Supernal Mother con¬ 
noting “Understanding”, (number 3) in the right cerebral hemisphere 
and Chockmah, the Supernal Father connoting “Wisdom”, (number 2) 
in the left half of the cerebellum where kabbalists had located them 
hundreds years before modem medical science confirmed their vision. 

The ineffable originating source of Light and Power is Kether 
(number 1). Kether sends its Light down through the Tibetan-Tantric 
“Aperture of Brahman” (Evans-Wentz, 1935-267) depression in the 
top of the skull where the soul leaves the body. (One can easily locate 
this spot with the fingers.) Above this natural gateway lies Kether in 
the highest essentially Macrocosmic dimension of Atziluth, which 
may be compared to the thousand petalled lotus of Sahasraram in the 
Hindu system. 

In descending order, Netsach (number 7) is at Manipura in the 
solar-plexus, Hod (number 8) is at Svadlstana below the navel, and 
Yesod (number 9) in the genitalia. Here we have another gateway 
between the Olams (dimensions), with the physical world of Asshia 
with its one Sephira, Malkuth, being linked to Yesod in the Yetzirah 
by the contact proximity of the asana position. Together, these two 


sepheroth form a highly qualified analog to the Hindu conception of 
Muladahara. In this case kabbalistic philosophy must be served and 
the solution might even be considered elegant. (See Figure 7.) 

kabbalstic Psychic Center System . 

Considering the above arrangement, it will be immediately 
obvious to the advanced student of kabbalah and yoga that certain cor¬ 
respondences of the Hindu chakras with the kabbalistic sepheroth, 
such as colors and elemental attributes are not always going to 


match—and to this we say, ‘vive La difference ’ ! This is a Western 
System. These are Psychic Centers, not Chakras. They are to be envi¬ 
sioned as Jewels within the Mystic Rose rather than the Lotus and they 
are opened by our traditional God Names in Atziluth on the seven- 
note scale rather than by Sanskrit mantras. We frankly admit to a con¬ 
siderable degree of syncretism with Raja and Tantric Yoga; in fact we 
use their techniques whenever possible — but the determining sym¬ 
bolism and philosophy of the system is Western. 

The Ida, the Pingala and the Sushumna are ours via the snakes 
and staff of Hermes’ Caduceus, but what of the twenty-two paths con¬ 
necting the sepheroth ? Should they be considered the secondary 
Nadis ? The answer to that must be no. It should be realized that the 
Paths of the Tree are subjective and arbitrary as to their placement in 
any pre-existing etheric sense. In the construction of the Body of Light 
Within they should be considered tasks to be accomplished, or astral 
initiations, via our preliminary pathworking system rather than incre¬ 
ments of a completed system to be established inside the body. 

Two other questions must be answered before we accept this 
system for practice. First, are the kabbalistic attributes of the sephiroth 
compatible with the characteristics of the Hindu chakras and does it 
matter if they are not? And, second, is the kabbalistic color scheme 
applicable to them? To answer the former we must say that the kab¬ 
balistic centers are remarkably similar but not identical. If this is a 
problem then consider that there are different chakra systems for every 
Tibetan deity and the Dervish orders, according to Idries Shah, con¬ 
sider the actual physical location of the Lataif (Sufic psychic centers) 
to be “theoretical” (Shah, 1964:332). 

Secondly, Hindu symbolic colors applied to the chakras do not 
always match the colors skryed on the etheric plane by adepts. Of 
course our kabbalistc colors do not match either but this is to be 
expected. We are practicing magick, not passively observing psychic 
phenomenon. Symbolic color is what we apply to the center to activate 
our effect, not the actual color the center itself. If this is understood 
there should be no problem in working the system and reaping the 
tremendous benefits it affords. Now all the powerful subjective tantric 


and even taoist techniques are open to us within the symbolic frame¬ 
work of our own system. 

This building of the Body of Light, once perfected, will grant 
the third and crowning Power of the Magician: that of Soul Travel, 
both within and beyond the microcosm, and ultimately, consciousness 
survival on the Taoist principle of building a vehicle for the Soul. It is 
the true beginning of The Great Work. 

Figure 8. — The Lightning Flash or “Flaming Sword” that comes down 
through the Sephiroth of the Tree of Life (and through the Psychic 
Centers of the Hermetic Caduceus). The Archangels are Sandalphon 
and Metatron. From an Isis-Osiris Golden Dawn Temple Scroll ren¬ 
dered by the author. 


(Ba'ah With this golden gift I wedThee, 

With this draught I plant my spark! 

Nurture deep the Dew of Sunftre... 

In e Ihy Vast and Vital Dark! 

Astarte: With this Stiver Cup of Mystery 
from Beyond the Veil of 9^ght 
Come I to take the fainBow 
In my Shrine of Hidden Light! 

Huptiae, Vernal'Equinox H(ite By ThaBion 

Chapter lien: Solomon's SeT^Magick^ 

A NUDE WOMAN LIES IN THE CENTER of the magick circle. 
The dim candle light casts a soft, glistening glow over her 
oiled body. Her head rests in the center of Solomon’s Triangle 
while she stares upward into the depths of a great, dark mirror sus¬ 
pended from the ceiling. Her eyes are wide open and unblinking. She 
is in deep trance. Sitting close around her on both sides are darkly 
robed and hooded figures. Only their hands can be seen, the fingertips 
moving slowly up and down her body as they hum a droning overtone 

At her shoulder sits the Magus. While the others continue their 
rhythmic massage, in sync with the rising and falling hum of their 
voices, he delivers the conjuration: . . We call Thee in the Name of 
All-Father Ool and in the Name of Thy Supernal Mother, Asherat-of- 


the-Sea and in the Name of Thy Royal Consort, Prince Ba’al the 
Thunderer — Come: be with us in this fair and human form. Come, oh 
Great Goddess Astarte ! “ 

The woman arches her naked body and languorously stretches 
like a waking cat. The blank stare in her eyes is replaced by an expres¬ 
sion of dawning awareness which quickly becomes a look of omnipo¬ 
tent intelligence. She laughs and then speaks in voice not her own: 

“I am here, my children. Why have you called me?” 

The operation I have just 
described is an advanced technique 
which we call Assumption of 
Goddess-form. It is actually 
more of a sensual magick 
operation than one of 
sex magick — 
but our Hieros 

(Divine Congrex) uses this same tactile, Mesmeristic L technique as 
a starting point so we will begin at the beginning. 

First you should be aware that straight Assumption of Goddess 
(or God) form operations do not, or should not, involve direct sexual 
stimulation. The technique is more Mesmeristic than hypnotic and 
depends on directing energy flows up and down the body. If one of the 
massagers lets his or her fingers stray onto (or into) the receiver’s 
erogenous zones, you will short-circuit the current. I vividly recall 


having a grim, hand-clenching battle with a former student during an 
assumption operation to keep him from taking liberties with one of our 
lodge sisters who was deep in trance. Make certain that you all agree 
on the rules of conduct before you undertake this type of operation. 

It is absolutely essential for your receiver to have successfully 
evoked the entity in a previous Goetia Contact Operation. The opera¬ 
tor and the receiver should establish a comfortable rapport with the 
entity and request its safe cooperation before performing an assump¬ 
tion operation. Needless to say, certain entities should be absolutely 
avoided in this regard. 

I can only recommend Astarte and Ba’al for this sort of work 
and even with these friendly beings I urge caution. (No one under eigh¬ 
teen years of age should be allowed to engage in any Goetia type oper¬ 
ations, especially assumptions.) 

You can use your Earth Pantacle mirror as an overhead specu¬ 
lum if you put three or four rings around the rim to hang it from. If you 
have a full sized temple, I would suggest a larger mirror. (We use a 
convex 21” diameter dark mirror mounted on a circular wooden frame 
which also works well for pathworkings and astral time travel.) Place 
the spirit’s sigil on the mirror as you would in a regular Goetia opera¬ 
tion. Be sure to have the receiver wear the spirit’s lamen. Place three 
candles at the comers of the Triangle, acquire a bottle of scented mas¬ 
sage oil (warm it to blood temperature) and you are ready to operate. 

In other respects, straight assumption operations are similar to 
Goetia contacts. You must alter the conjuration to say: “Within this 
Circle and upon this Triangle. . . Speak to us through our receiver; 
bless her and harm her not!” 

The receiver should not allow herself or himself to become fully 
possessed. When receiving in this type of working take an observer’s 
seat somewhere in your mind and monitor the entity you are channel¬ 
ing. For the receiver an assumption should be the spiritual equivalent 
of a “method” actor’s performance. Invite the entity in and allow your¬ 
self to “play the role” but always remember that this is Magick, not 
Voodoo. You are not a horse for the gods to ride, you are a host enter¬ 
taining an honored guest. Don’t let it go further than that. A compe¬ 
tent magister will make sure that such operations are carefully planned 


and properly performed with consenting, emotionally stable adults 
who know exactly what they are doing. 

As we stated above, straight assumption operations are sensual 
but not sexual — and yet they are the starting point for the Hieros 
Gamos or what our Wiccan friends refer to as “The Great Rite”. 

The Hieros Gamos is a Sacred Marriage, not an orgy. It is a very 
private and Holy Rite. It involves, or should involve, one man and one 
woman who have already established a deeply meaningful sexual rela¬ 
tionship. Here again, do not use these methods for seduction because 
they are too complex, intense and subjective for people who don’t 
already know and respect each other in the most intimate sense. 

Before we get into operational details a brief review of western 
sex magick theory might be in order: — You remember Plato’s idea of 
the original idea? Plotinus took it out of the abstract and hooked up an 
energy flow (the Star Wars “Force”) to “the idea”, giving us what is 
known in occult terminology as “an astral pre-form”. In other words 
all physical forms and events must be preceded by a pre-form in the 
Yetzirah (astral) dimension. 

The entire active aspect of Magick involves creating and pro¬ 
graming these astral pre-forms. There are several methods for doing 
this: creative visualization, ritual, talisman creation, etc. — but one of 
the most dynamic and effective techniques is to sexually create a mag¬ 
ical child and program it to accomplish your desire. This method 
works on the old kabbalistic doctrine that every sex act, even mastur¬ 
bation, creates some sort of pre-form entity on the astral. Congrex 
between a man and a woman will therefore result in a magical off¬ 
spring if no physical conception is accomplished. (This very ancient 
belief is one of the reasons behind the religious prohibition against 
having sex for fun. God creates and so do you — and the clergy 
doesn’t want you to know it!) Therefore, if you and your partner decide 
you want to create a magical child, you first make a talisman to repre¬ 
sent it and the purpose it’s going to accomplish, then you have sex and 
impregnate the talisman with your combined effluvium. Nine days 
later you go through the same procedure again and re-impregnate the 
talisman. You then seal it up, forget it and let it perform its task. 


I can relate from personal experience that this is one of the most pow¬ 
erful techniques in magick. It virtually has to work, even if you don’t 
believe in it! 

As described it is a simple, mechanical technique that will suc¬ 
ceed to some degree no matter how basically you perform it — back 
before W.W. I, male German O.T.O. members often carried out the rite 
without their wives even being aware of it — however, if you want to 
get the most out of the method, you will want to ritualize it the way the 
ancients did. In other words, you will enact the Hieros Gamos, or 
Sacred Marriage. 

This Great Rite was usually performed by a high priest and high 
priestess or a king and queen at the beginning of the year to ensure 
prosperity for the land and the people. We symbolize it in our Nuptiae 
pageant at Vernal Equinox. The lines of poetry heading this chapter are 
from that rite and may be used as the only spoken words the manifest¬ 
ed God and Goddess need recite to each other when coming together 
for their congrex. The sacramental mead is poured from Ba’al’s 
Golden Flagon into Astarte’s Silver Goblet and then shared as a sym¬ 
bolic gesture of the physical consummation about to take place. 
However, you may wish to add the following statement of purpose: — 

Astarte: What task shall the Child of our Union 

perform, oh my Lord? 

Ba’al: Verily He shall ( here state the task) 

In Good Time and Full Measure! 

In ancient Babylon the Hieros Gamos was enacted on top of a 
ziggurat whereas in Canaan it was performed on a hilltop or in the 
inner “Holy of Holies” chamber of the Temple. Here again the proce¬ 
dure is straight forward and simple. The priestess invokes the God into 
the priest and then the God invokes His Goddess consort into the 
priestess. In modem practice you may carry out the invocations under 
the suspended mirror, in the same manner as in an Assumption opera¬ 
tion, or you may enact the procedure standing up while facing a full 


length mirror (we use the Lunar Soul-Door in the Western Quadrant — 
see the Egyptian arch shown veiled in our video). 

Appropriate makeup, costuming and jewelry will aid in the 
transformation and a cot mattress covered with black cloth should be 
placed in the Magick Circle. Sandlewood incense, roses and soft back¬ 
ground music on an exotic theme would help to create a proper atmos¬ 
phere. When both have assumed their godforms, the Great Rite is for¬ 
mally consummated and the mighty talisman of the working is charged 
(see Figure 1. below). 

Aside from its tremendous magical potency this is a profoundly 
beautiful experience that can deeply enrich and re-empower a monog¬ 
amous relationship. 

If you and your part¬ 
ner are beginning to 
find your sexual 

relations getting just 
a little boring, invite 
Ba’al and Astarte 

into your lives and 
let them rekindle the 
fires of romantic 

In closing let 
me again caution 

you against any friv¬ 
olous, irresponsible 
use of these power¬ 
ful techniques or any specific to the Magical Child and its 

degenerate perver- intended purpose. 

sion of their worthwhile purposes. Honor and respect these methods 
and they will serve you well. Show reverance to The Goddess and to 
Her Prince Consort and you will surely prosper. 

Chapter Fen Ofotes on fo flouring page ... 

Figure 1. Reverse side should show symbolism 


Chapter ( Ien/9{ptes: 

1. Mesmerism, the first popular form of trance induction to be introd¬ 
uced to the western world, was developed by Dr Franz Anton Mesmer 
in the late 18th century. The technique depended more on an influx or 
exchange of magnetic energy, directed by the Mesmerist, than on the 
hypnotic induction routines we are familiar with today. A Mesmerist 
would not say: “You are very relaxed, you are feeling sleepy, etc.”, 
he’d simply put a hand on your shoulder, look into your eyes and com¬ 
mand you to “Sleep!” ... and you would. In spite of many attempts to 
discredit the old system, it still works. Mesmerism is not hypnosis but 
the two methods overlap. Whenever hypnosis is combined with physical 
contact or eye contact, Mesmerism comes into play. The famous 
American hypnotist, Milton Erickson, was said to have “a hypnotic 
touch”. Even his friends were reluctant to shake hands with him. This 
was pure Mesmerism... For a broader discussion of hypnosis, 
Mesmerism and magick see the author’s Magick and Hypnosis from 
C.H.S., Inc. 


<§Pvs\cHce tj- 

$ cAfy^&ich 

Man, even as Qod, unites with the Wand 
And emblazons with the Sword; 

Letters and Symbols in a Spectrum of fire. 

Woman, lake unto goddess, nurtures the glyphs In Her Cup... 
giving them substance from tier Tentacle: — 

The Ineffible Vowels... 

And yet there is that in Man which is Womanly, 

And that in Woman which is Manly — 

Hence all tools of The Word should be thine... 

In tasks of The Art. 

Cult ofLhe Sangreal by ‘Ihabion 

Chapter ‘Eleven: ‘Pentagram andSeptagram Rituals 

T HIS CHAPTER DEALS WITH TWO vitally important rituals that 
you will use throughout your entire magical career. The 
Pentagram ritual casts your Magick Circle of protection and 
establishes your Guardians at the Four Quarters of the Universe. The 
Planetary Septagram Rite draws down The God Power, activates your 
inner psychic centers, selects the Sphere of your working and Opens 
the Gateway between the Worlds. You should practice these rites daily 
and make your visualizations more and more vivid. Study the 
Archangel icons we have provided. If you are artistic, draw and color 
your own versions. . . Explore your own inner dimensions. Our 
Magick will work with a minimum of effort — but no magician should 
ever be satisfied with anything less than perfection! Work! 


c Ihe ‘Pentagram H^ituaf 

T HIS RITUAL, WITH ITS VARIATIONS, is one of the most impor¬ 
tant rites you will commit to memory in your magical career. 
You should employ it every day for inspiration, protection and 
personal centering. You can perform it without a sword or gestures as an 
internal projection of your imagination at any time you need protection. 
In its full dress, formal application it is the required “circle casting” or 
“quarters rite” preceding every ritual in nearly all Western magical tra¬ 
ditions and variations of it are even used by Wiccans. The Golden Dawn 
used it primarily in the banishing form to cleanse a temple before work¬ 
ing. We use it in the invoking form to consecrate our magick circle and 
set “The Wards of Power” at the compass quarters. These Wards are tra¬ 
ditionally the four Archangels of the Tetragrammaton. We employ the 
banishing form at the end of the rite to close and seal the circle of our 

Background: — The Pentagram Ritual is a legacy from The Order 
of the Golden Dawn. The invoking and banishing Pentagram forms 
were found in the original Cypher Manuscript but the concept of the 
ritual itself must be credited to W. Wynn Westcott. Before this elegant 
rite was conceived each magician had his or her own way of casting a 
circle, often involving the actual tracing of the circle on the floor or 

Structure: — The Pentagram Ritual is still reffered to as “The Lesser 
Pentagram Ritual in The Golden Dawn papers because it utilized only 
the final form attributed to the Earth Element. The term “Lesser 


Pentagram Ritual” is used because the so-called “Greater Pentagram 
Ritual” used to open Enochian Tablets was later incorporated into the 
Enochian “Watch-tower Opening. ” 

In our video we use only the Earth Element Pentagram form as 
a minimum opening and closing requirement — but the experienced 
operator can certainly use the other elemental forms as an additional 
Quadrant opening similar to the Enochian Watchtower concept. (If this 
confuses you at this point, don’t worry about it. Our mandatory 
Planetary Septagram Rite will cover the Quadrants as well.) 

In activating these Pentagram forms on the astral you invoke 
toward the point of the Element and banish from that point. Earth is on 
the lower left point, hence we are invoking Spirit into and banishing it 
from the Element of Earth. This is an appropriate opening and closing 
for all magical operations because it brings Spirit into and then releas¬ 
es it from the physical plane or material basis of the work ( for a more 
detailed discussion of this concept see The Lesser Ritual of the 
Pentagram by Fra. Perseus and Sor. Kalla in T-7R no. 7). 

Because these are Earth Pentagrams they must be visualized in 
bright, neon green! 1 The words and Names of Power must be vibrat¬ 
ed and projected. 

Here follows a step-by-step description of the rite with variations 

Lesser Pentagram for Letup [e Opening & CCosing 

Face East. Touch right hand (with sword) to forehead and say: 
“Ateh” ( aa-tah ). Touch sword pommel to chest and say: “Malkuth” 

( Mal-koot). Touch right shoulder and say: “Veh-Geburah”, then left 
shoulder and say: “Veh-Gedulah.” Extend sword outward with both 
hands and say: “Le-Olam!” Bring the sword back to the chest saying: 
“AUM.” ( This is the Kabbalistic Cross. Translated it means: “Thine 
is the Kingdom, The Power and the Glory Forever, Amen!” ) 

Trace the first Earth Pentagram in the East with the point of your 
sword (invoking to begin the rite; banishing to close ). Thrust the point 
through the center vibrating: “AMShO” (Ah Mah Sha Oh) or the 22 


letter Alphabet form, “ShMAT” (Sha Mah Ah Tah). 2 . Keeping the 
sword point extended do a right facing movement and trace another 
Pentagram in the South. Thrust through the center while vibrating: 
“ADONAI!” (Ah-doh-nye). Swing the point to the West and trace 
another Pentagram, thrusting through with: “EHEIEH!” (Ah-hey-yah). 
Complete the circle in the North with the final Pentagram saying: 
“AGLA!” (Ah-gay-lah — or, if you prefer, Ateh Gibor Le-Olam 
Adonai! Thine is the Power forever my Lord!) 

Again face East and extend your arms in the form of a cross, say¬ 
ing: “Before me, Raphael!” (Ra-phy-el). Visualize the Archangel tow¬ 
ering above the clouds at sunrise with his sword and censer. Still fac- 

Kins Scale : Dark Olive Green Crimson Blue Bright Yellow 

ing East, vibrate: “Behind me, Gabriel!” (Gab-ree-el). Behind your 
back visualize the Archangel holding Her silver chalice with the Moon 
and the ocean behind her. Then say: “At my right hand Michael!” 
(Mee-ky-el). In the south (to your right) visualize the Archangel in 
armor towering above a fiery volcano with his flaming lance. Next say: 
“At my left hand, Auriel!” (Au-ree-el). To your left visualize the 
Archangel, with the green hills behind Her, holding a Pantacle heaped 
high with the fruits of the Earth. 

Then say: “Around me flame the Pentagrams!” Again visualize the 
green pentagrams at each quarter (East, South, West and North). Next 
vibrate: “Above me shines the Six-Rayed Star!” Visualize above your 
head a unicursal hexagram in bright yellow gold. 

Figure 2. 

Again perform the Kabbalistic Cross to complete the rite. 


‘Extensions and Variations of the 'Pentagram (Ritual 

The first variation is the daily personal empowerment version 
(which is always done in invoking mode). It is the same as above 
except that when the Archangels are called and visualized, the follow¬ 
ing petitions are added: “Raphael grant me perfect health and wis¬ 
dom... Michael grant me creative force and energy ... Gabriel grant me 
unlimited love and sensitivity... Auriel grant me boundless wealth and 
prosperity” ....Then we add the visualization of the Tetragrammaton 
overhead in colored Phoenician letters starting from right to left, Ah 
Mah Sha Oh, (or Sha Ma Ah Ta) while saying: “Great Lord of the 
Universe, grant me freedom and spiritual enlightenment.” 

The second variation is the protection version. It is usually done 
in the invoking mode but can be done as a banishing in conjunction 
with other rites. It is the same as the basic form except that the 
Archangels are visualized as facing outward in a shielding mode. The 
following petitions are made: “Raphael, protect me (us) from the per¬ 
ils of wind and plague . . Michael, protect me (us) from the dangers 
of fire and fury. . .Gabriel, protect me (us) from the threat of flood 
and storm. . . Auriel, protect me (us) and what is mine (ours) from 
theft, injury, accident or destruction.” Again visualize AMShO 
(ShMAT) above and say: “Ah Mah Sha Oh” protect me (us) from 
above and below and within and without.” 

This last petition is the most important — especially if you are 
defending against magical attack. Black magick uses your own weak¬ 
ness against you. 

There is another variation to be mentioned. This is really not a 
regular Pentagram ritual but it is a four-quarters rite. It is more of a 
New Age NeoPagan form suited for an outdoor setting. It is especial¬ 
ly good to use with non-initiates present. 

This rite is an invocation and extension of Universal Love to 
unite yourself with Nature and Humankind. It should be done in con¬ 
junction with the practice of the O.T.A.’s Personal Transformation 
Mantra: — 

Through me flows a river of unlimited love! 


Facing East and say: “Above me Sun-Father, beneath me. Earth 
Mother; empowered by one, I serve the other. Air-Earth-Fire-Water- 
Father-Mother-Son-Daughter - AUM!” 

Raising your hands in the receiving mode ( palms up ) repeat the 
Transformation Mantra twenty-two times, then look off as far to the 
East as you can see and vibrate: “I project Love to the limits of the East 
. . .and receive in return a vision of beauty!” 

Wait to absorb the vision, then face South and repeat the formula. 
The same to the other quarters in a deosil round. Close with the open¬ 
ing salutation. 

The basic Pentagram ritual should be thoroughly memorized before 
any of the variations are attempted. The Transformation Mantra can be 
used at any time. It is the subject of a separate paper and is only men¬ 
tioned here in conjunction with the last Pentagram variation. The 
Phoenician Tetragrammatons, Aleph Mem Shin Omega (AMShO) and 
Shin Mem Aleph Tau (ShMAT) are discussed in Note L, Chapter 

(Pentagram tpituaf/Nptes: 

1. This is bound to confuse and upset some “authorities” 

and their students who insist that Earth Pentagrams should be 
visualized in an astral electric blue color. If you have already 
established this visualization then I don’t insist that you abandon 
it — but, if you have not set it in concrete, you should conform 
to the basic principle of magical color projection. The G.D. color 
scales are NOT what we see on the astral, they are what we 
project and impose in order to accomplish our purpose. You are 
creating an Earth Pentagram, not skrying one that’s already there - 
so, don’t make ‘blue’ water Pentagrams for the Earth Quadrant. 
Make ‘um green. 

2. Readers who are either Jewish or Old Testament oriented 
Christians should use YHVH (Yod He Vau He) as their Tetragram- 
maton. Pagans should certainly respect YHVH - but they don’t have 
to use it. 


Pkmetary Septagram !%ituaC 

T fflS RITUAL FOLLOWS THE Pentagram rite. Whereas the 
Pentagram “Casts the Circle” and establishes the Guardians at 
the Quarters, the Septagram Ritual then “Opens the Gate” spe¬ 
cific to the working. The Planetary Septagram graphic shown below is 
an ancient traditional design used by virtually all orders in the Western 
Tradition. (As in the Pentagram, we invoke toward the point of our 
working and banish with a reverse motion.) Although the Planetary 
Septagram design is traditional, our method of drawing down, inter¬ 
nalizing and localizing the Spirit in the Sphere of the working is orig¬ 
inal with the O.T.A. — Remember, in Goetia all operations take place 
in the Sphere of Yesod. Therefore when this rite is performed to open 
a Goetia operation, only the Yesod form is used. The Planetary Sphere 
within Yesod will then be evoked by the Magus during the conjuration. 

The Planetary Septagram for Yesod 

Face West, holding the Wand in the right hand before your chest 
(point upwards). Tilt your head back, look up overhead, close your 
eyes and take a moment to imagine yourself as a fifty foot tall giant, 
then visualize a distant, brilliant flash of LIGHT (Kether) high above 
you. Vibrate the Name: EHEHE! Bring the LIGHT down through the 


Aperture of Brahman in the top of your skull (Tibetan Hoc Phut spot) 
and illuminate the left side of your brain (Chocmah) as you vibrate: 
YAH ! Visualize this as a swirling, luminous gray cloud. Let the 
LIGHT flow over to the right hemisphere and vibrate: AHMASHAO 
ELOHIM ! Visualize a black triangle (Binah) . Move the LIGHT to a 
point just above and between your eyes. Vibrate: OOL! (EL) and visu¬ 
alize a bright blue square (point upward like a diamond) ( Chesed). 

Still looking up with your eyes closed, now imagine your giant 
form extending above you, thus enabling you to lower your con¬ 
sciousness point into your body as the LIGHT descends. Bring the 
LIGHT down into your throat and vibrate: ELOHIM GlBOR while visu¬ 
alizing a red pentagram (Geburah). Drawn the LIGHT down into your 
chest, vibrating: AHMASHAO ALOAH VA DA’ATH while visualizing a 
golden unicursal hexagram (Tipareth). Descend to the solar plexus 
and vibrate: AHMASHAO TZABEOTH and create an emerald septa- 
gram (Netsach). Move the LIGHT below your navel and vibrate: ELO¬ 
HIM TZABEOTH. Imagine a bright orange octagon (one square super¬ 
imposed over axiOthtv)(Hod). Drop to the genital region and vibrate: 
SHADDAI EL CHAI, visualizing an amethystine eneagram (three 
superimposed triangles) (Yesod). Finally drop to the perineum and 
vibrate: ADONAI HA ARETZ. Create the crystalline decagram (by 
superimposing two pentagrams) (Malkuth). You have now opened all 
your psychic centers in the highest (Atziluthic) dimension. 

You will now start up from the bottom using the Briatic scale 
of formulas. Holding the decagram visualization, vibrate: SAN- 
DALPHON. Move back up to the eneagram , See it now as a pale yel¬ 
low design traced on a violet background and vibrate: GABRIEL. 

Open your eyes and look Westward. Trace a Lunar invoking 
planetary septagram with your wand. Trace a lunar crescent in its cen¬ 
ter and vibrate: ARARITA SHADDAI EL CHAI. Repeat this at each quar¬ 
ter, moving deosil, until you return to the West — then hold your arms 
out in the form of a cross and say: “In the Name of the Archangel 
GABRIEL I declare the Gateway to the Sphere of Yesod Hermetically 
unsealed and the Portal Between Worlds hereby opened.” 1 Bring the 
wand back to your chest, holding it with both hands, and complete the 
rite by intoning: AUM ! 


To close the Yesod Gate at the conclusion of the operation 
(before the final banishing Pentagram), you merely repeat the rite, 
again starting in the West, using the same intonations but tracing the 
Septagram in banishing mode. You do not need to do any internal visu¬ 
alizations. Conclude back in the West by declaring the Yesod Gate to 
be “Hermetically sealed and the portal between Worlds hereby 
closed— AUM!” (Note: — For non-Goetic planetary operations you 
should begin your Septagram rite in the appropriate Quadrant, e.g., 
Venus in the North.) 

’Note on Septagram fRite: 

1. I cannot overemphasize the importance of this “Opening and 

Closing of the Gates” declaration. It should be used in all magical 
operations, most especially evocations and pathworkings. Your 
subconscious mind needs to be told that “The door is now open” 
because it understands other dimensions in the most literal form, 
as “other dimensions”. If it is not informed that the way is now 
open it may struggle blindly through the whole operation against a 
barrier you could have removed with a few words in the beginning. 


Who stands Before the Lunar Qate? 

What Toiuer dost thou wield? 

What Lord did send thee hither... 

And what -payment wilt thou yield? 

Behold Ashtart of Armageddon! 

Shaddai El Chai shall clear the way. 

I am on My father's service... 

And the Veil of Dreams shall I pay. 

from The festival of Seven Qates 
By ThaBion 

Chapter ‘Twelve: Invocation and Evocation Rituals 

A n ANGELIC INVOCATION of one of the four Great 
Archangels should begin with an Invoking Pentagram, fol¬ 
lowed by a Planetary Septagram (the internal visualizations 
accompanying each rite are to be practiced by all attending). We locate 
Raphael in Tiphareth, Michael in Hod, Gabriel in Yesod and Auriel in 
Malkuth (along with Sandalphon). The opening and closing Septagram 
rites should be arranged accordingly (see previous chapter). We then 
enter the Circle and stand close around the double-cube altar, upon 
which have been placed the Master Mandala and the crystal orb. 

The Operator then lights the incense burner, serves appropriate 
incense ( Tiphareth: frankincense, Hod: storax, Yesod: jasmine and 
Malkuth: Dittany of Crete), elevates it and salutes The Lord of The 


Universe. He then removes the silken cloth covering the crystal and 
rings the bell over it to symbolize the descent of the Holy Spirit. 
Following this he places the incense burner into its chamber and all 
take seats on the low stools around the altar. 

The Magus recites the Invocation and then the recitation passes 
around deosil as the others begin a soft overtone chant of the 
Archangel’s name. After everyone has invoked in turn, the chant con¬ 
tinues to grow in power and intensity until the Glory comes upon the 
altar and the Magus makes the sign of adoration and welcomes the 
Archangel. He may then make a petition or channel an oracle; follow¬ 
ing this he will ask the person on his left: “Does the Angel speak 
through you?” If the answer is “Not at this time,” the Magus will ask 
the question of the next person on his left and so on until all have had 
a chance to vocalize the “knowings” which have entered their enchant¬ 
ed minds... Finally the Magus will stand (cueing all to rise) and thank 
the Archangel for coming, bidding Him or Her “To remain ever 
stronger in our hearts and to return to us when reverently called by the 
rites of Holy Magick. Hail and Farewell!” He then covers the ball with 
silk. The Planetary and Elemental banishing rites are then performed 
to conclude the operation. (Note: even though we ran these invocations 
together in the video, only one Archangel should be invoked per oper- 
tational session.) 

Arcfangdic Invocations 1 

We call Thee, Great Archangel RAPHAEL in the name of 
Tetragrammaton — Ah Mah Sha Oh! Come to us, oh Guardian of 
the Eastern Quadrant, Master teacher, Loving healer, Wielder of the 
Sword of Truth and Lord of the Ariel Realm! Come, we beseech thy 
presence here upon this Holy Table ... Shine forth from this pellucid 
crystal. . . Grant us a glimpse of thy glory and a whisper of thy wis¬ 
dom. . . (overtone chant by all in unison).. . 

Ra-pha-el! Ra-pha-el! Ra-pha-el! 


We call Thee Great Archangel, MICHAEL, in the name of 
Tetragrammaton, Ah Mah Sha Oh! Come to us, oh Guardian of the 
Southern Quadrant, Master of the Sacred Lance, Warrior and 
Defender! Lord of the Realm of Fire! Come, grant us a measure of 
Thy Power and a warning of any dangers that might lie before us. . . 
Mi-cha-el! Mi-cha-el! Mi-cha-el! 

We call Thee, Great Archangel GABRIEL, in the Name of 
Tetragrammaton: Ah Mah Sha Oh! Come to us, oh Guardian of the 
Western Quadrant, Lady of the Waters and Mistress of the Holy Grail! 
Quicken within us the faculties of sympathy and of intuition. Grant us 
a glimpse of thy mystic Grace and an oracle from thy vast, dark ocean 
of Understanding. . . Gab-ri-el! Gab-ri-el! Gab-ri-el! 

We call Thee, Great Archangel AURIEL, in the Name of 
Tetragrammaton, Ah Mah Sha Oh! Guardian of the Northern 
Quadrant, Lady of the Earth and Mistress of the Holy Pantacle of Art! 
Bring us in Harmony with nature’s cycle and make fertile all our just 
desires! Bestow upon us thy Love and lead us unto thy treasures —in 
the Name of Adonai ha-Aretz . . . Au-ri-el! Au-ri-el! Au-ri-el! 

Remember: you must complete all four Archangelic Invocations 
before you proceed to the Evocation of Spirits. These Archangelic 
operations consecrate and empower your Master Mandala. 

Qoetic 'Evocation Operations: 

When I first began my Goetia experiments in 1969 I used all 
three conjurations and The Curse of Chains (I still have the metal box 
with which I tormented the spirits by heating their sigils over the thuri¬ 
ble) but after the first year of O.T.A. group workings, using our hyp¬ 
notic dark mirror method, I realized that for our purposes the complete 
medieval armamentarium was unnecessary. The first conjuration 


(especially the rectified version below) has all the Names of Power and 
correspondences you need to bring up a manifestation. Whether it is 
wise to intimidate elements of the subconsciousness mind is a debat¬ 
able point in any method of evocation, but I think it should be espe¬ 
cially avoided when keying off your own, or your receiver’s, reflec¬ 
tion. You may need to repeat the first conjuration two or even three 
times in a stronger tone of voice to bring the spirit in — but any more 
than this should not be necessary. 2 - 


With a full complement (Operator, Receiver, Server and 
Acolyte) this can be a very impressive phase of the ritual. It is always 
marched deosil (clockwise) with the East as a starting point. The 
Operator beats the drum and leads the sonorous overtone vowel chant 
(Ah — Aae — Eee — Oh — Ooo) , the receiver wears the lamen of 
the spirit and has no task except to spiral into the vortex by concen¬ 
trating on, and pivoting around, the pentacle of the sphere (within 
Yesod) placed in the center of the circle. The server gently swings the 
lighted censer, burning the appropriate incense. The Acolyte rings the 
bell each time he passes the East, marking the circumambulations. As 
the circumambulation proceeds, the pace, the chant and the drumbeat 
gradually increase in speed, volume and intensity. After the last ring 
and final drumbeat, the Magus and receiver enter the circle while the 
others quickly and carefully move the equipment into position. This 
stage business is covered by the . . . 


This is an edited version of The ancient “Bomless Ritual”. It 
should be read by one of the operator’s assistants, or recited from 
memory by the Magus, to cover the setting-up phase directly after the 
circumambulation has been completed. This recitation maintains the 
magical mood while the Triangle is moved into position, the work 
table is brought into the Circle, the receiver is given the candle sticks 
to hold , the incense server takes his position, the Magus puts on his 


ring and lights the skryer’s candles. . . 

Thee I invoke. The Bomless One! 

Thee that didst create the earth and the heavens! 

Thee that didst create the darkness and the light! 

Thou art Osiris-onofris, Osiris the Beautiful. . . 
Whom no one hath seen at any time! 

Thou hast distinguished between the just and 
The unjust! 

Thou didst make the female and the male 
Thou didst produce the seed and the fruit 
Thou didst form us to love one another and to hate 
One another! 

Thou didst produce the moist and the dry and that 
Which nourisheth all created life! 

I invoke Thee, the Terrible and Invisible God who 
Dwelleth in the Void Place of the Spirit! 

I am He! The Bomless Spirit! Having sight in the feet: 
Strong, and the Immortal Fire! 

I am He! The Truth! 

I am He who hates that evil should be wrought 
In the World! 

I am He that brings the lightning and the thunder! 

I am He who showereth life upon the earth! 

I am He whose mouth ever flameth! 

I am He, the begetter and manifester unto the Light! 

I am He, the Grace of the World: 

The Heart Girt with the Serpent is My Name! 

Come Thou forth, and follow me and make all spirits 
Subject unto me so that every spirit of the firmament 
And of the aether, upon the earth and under the earth; 


On dry land or in the water; of whirling air or of rushing fire 
— And every spell and scourge of God may be 
Obedient unto me! 

Note: — Just before beginning the actual conjuration, be sure to 
invoke the particular angel of the SHEMHAMEPHORASH which corre¬ 
sponds to the spirit being evoked. (See ANGELS OF THE 
SHEMHAMEPHORASH.) The Magus should open the Brass Vessel, take 
out the sigil of the spirit, show it to the receiver and then turn it to show 
the reverse side, with the sigil of the Angel, while he recites the Latin 
versicle — e.g., Domini dilexi decorum domus tuae et locem habita- 
tiones gloriae tuae: Mon - ah - del ! (for Astaroth-Astarte). 

This done, the Operator raises his or her wand and begins the 
conjuration. During the recitation of the Names of Power he or she 
will trace the “Jewels of Artargatis” down the receiver’s spine while 
projecting a visualization of the psychic centers through the receiver’s 

Evocation of Goetia Spirits 
the Conjuration 

I evoke and conjure thee. Spirit_, strengthened by 

Almighty God and I command thee by: BARALAMENSIS, BAL- 
GENIO and LIACHADI, ministers of the Seat of Tartarus and Chief 
Princes of the Throne of Apologia in the Ninth Region! 

I command thee by Him who spake it and it was done! By the Holy 
and glorious Names: EHEHE, YAH, AMASHAO 3 - ELOHIM, OOL, ELO- 
Sandalphon, Gabriel, Michael, Haniel, Raphael, Kamael, Tzadkhiel. 4 


Come! Appear before this Circle, within that Triangle, in fair 
and human form without horror or deformity and without delay. Come 
to us from whatever part of the world thou art and answer our ques¬ 
tions. Come presently, come visibly, come affably and manifest that 
which we desire; being commanded by the eternal and living God, 

I command thee also in the name of the particular King to whom 

thou owest thine obedience, the Mighty_ , and by the Holy 

Name of the Great Archangel_, who rules the_ 


I conjure thee by the Ineffable Name to which all creatures are 
obedient; the Mighty Tetragrammaton: AH-MAH-SHA-OH ! by which 
the elements are overthrown: the air is sundered, the fire is generated, 
the sea rolls back, the earth moves, and all the host of things celestial, 
of things terestrial, of things infernal do tremble and are confounded 

Come! Appear before us visibly, and speak unto us affably in a 
clear, intelligible voice in our mother tongue, free from ambiguity and 

guile. Come in the Name of the Archangel_. Come, why 

dost thou tarry? ADONAI SHADDAI, King of Kings, commands thee! 


We welcome thee, most noble (Rank)_. We thank thee 

for heeding our summons. We give thee sweet incense and good enter¬ 
tainment and, by the Power of God, we charge thee to remain affably 
and visibly here before our Circle, within our Triangle, giving us true 
answers and faithful service until we shall license thee to depart. 



Spirit_, because thou hast diligently heeded the rites of 

Magick and complied with our demands, we do hereby license thee to 
depart without giving injury to any person, beast or thing. Depart I 
say but be ever ready to return when duly summoned by the sacred 
rites of Magick. Withdraw quickly and quietly and may the peace of 
God continue between us and thee. Depart, depart, depart I say, and 
be gone! 

(Having said this the operator should ask the receiver if the spir¬ 
it is really gone. If so, the Magus snuffs out the receiver’s candles, 
turns the lamen, to display the pentagram on the reverse side, and then 
covers the mirror with the green silk cloth. If not, then the lamen 
should be turned over, the candles left lighted and the license to depart 
repeated again in a stronger tone. In a very rare instance where the 
above procedure is not sufficient, the classic exorcism can be used: 


The operator turns the receiver around to face him or her, looks 
the receiver directly in the eyes and firmly declares: “Behold in me the 
person of the exorcist who is known as OCTINOMOS, armed by God 
and fearless in the midst of the exorcism! Behold the Pentacle of 
Solomon which I bring into your presence to your confusion!” (Direct 
the receiver’s attention to the hem of your robe. You may also call 
attention to the Pentagram on the reverse side of the lamen). “I com¬ 
mand thee, in the Name of the Archangel_, to withdraw 

from this place quickly and quietly giving no harm to any person or 
thing! Depart, depart, depart I say and BE GONE!” 


I evoke and conjure Thee, Mighty King Amavmon . Lord of the 
Eastern Quadrant and Master of the Spirits of the Air and of all their 


Legions! I command Thee in the name of the Holy Archangel, 
Raphael . Guardian of the Gate of Sunrise ( South=Noontide, 
West=Sunset, North=Eventide) and Bearer of the First (Second, Third, 
Fourth) Letter of the Holy Name — Tetragrammaton: AH MAH SHA 
OH! (trace and visualize letters in color with wand) By which the Air 
is sundered, the Sea rolls back, the Fire is generated, the Earth moves 
and all things Celestial, Terrestrial and Infernal are confounded togeth¬ 
er! I command Thee by the Holy and Glorious Name that rules the 
Sphere of Yesod: SHADDAI EL CHAI and by the Name that rules Thy 
Sphere within this realm: AHMASHAOH ALOAH VA-DA’ATH. Come, 
appear before this circle, within this Triangle in fair and human form 
without horror or deformity and without delay. Come, speak unto us in 
our mother tongue in a fair and human voice, free from ambiguity and 
guile. Come; why dost Thou tarry? ADONAI SHADDAI, King of Kings 
commands Thee! 

(The welcome and license to depart are the same as they would be for 
any Goetia entity with the sensible addition of “Great and Mighty 
King” as an honorary prefix. A flaming libation of liquor would be an 
appropriate sacrifice — but, if you use 151% rum straight from the 
bottle into the thurible you could blow yourself up. Always decant any 
dangerous flamables into very small bottles before you operate.) 

Evocation of Canaanite God Forms 
the Conjuration 

I evoke and conjure thee, Spirit_, I supplicate Thee 

great (Rank)_, strengthened by almighty God, and I 

command Thee by Him who spake it and it was done! By the Holy and 
ARETZ . . . Sandalphon, Gabriel, Michael, Haniel, Raphael, Kamael, 


Come! Appear before this Circle, within that Triangle, in fair and 
human form without horror or deformity and without delay. Come to 
us from whatever part of the world thou art and answer our questions. 
Come presently, come visibly, come affably and manifest that which 
we desire; being commanded by the eternal and living God, HELIO¬ 
RUM ! 

I summon Thee also in the Name of Father El (Ool) and Mother 
ASHERAT OF THE SEA and by the particular King of the Quarter to 

whom thou owest thine obedience, the Mighty_ , and by the 

Holy Name of the Great Archangel _, who rules the 


I conjure thee by the Ineffable Name, to which all creatures are obedi¬ 
ent; the Mighty Tetragrammaton: AH-MAH-SHA-OH ! by which the 
elements are overthrown; the air is sundered, the fire is generated, the 
sea rolls back, the earth moves, and all the host of things celestial, of 
things terestrial, of things infernal do tremble and are confounded 

Come! Appear before us visibly, and speak unto us affably in a clear, 
intelligible voice in our mother tongue, free from ambiguity and guile. 

Come in the Name of the Archangel_. Come, why dost thou 

tarry? ADONAI SHADDAI, King of Kings, commands thee! 


We welcome Thee, great (God/Goddess)_! We apologize 

for summoning Thee with such strong incantations, but we hasten to 
declare that we command only that aspect of thee that dwells within 
ourselves; Thy higher presence and universal essence we hold in true 
reverence and serve in all humility. 


License to Depart 

Great (Rank)_, we thank Thee for attending our rites 

and for granting our requests. We hope that your inspiration will 
remain and grow ever stronger within us even as your Greater 
Presence departs from our Circle. Return now to your wondrous realm 
but be ever ready to appear again when called by the Sacred Rites of 
Magick. Hail and Farewell! 

9\[otes: Chapter Twetve 

1. These Archangelic Invocations are the original creations of the 
author and protected by his Copyright. They may be used in 
private ceremonies by individuals or groups but may not be repro¬ 
duced for publication or used for public performance in any medium. 

2. During the circumambulation the receiver should be wearing 

the Spirit’s Lamen. The metal (or finish) of the lamen is determined 
by the spirit’s rank (e.g. Dukes, $ = copper) and has Solomon’s 
banishing pentagram on the reverse side. The spirit’s sigil apprears 
three times: on the lamen, on parchment in the Brass Vessel, and on 
the skrying mirror traced with a black china marker (note: we used a 
yellow marker in the video only for better camera visibility). Usually 
the receiver stands before the mirror. Fra. Ake Phalos (Jim Nobles) 
prefers to seat his receivers so that they can be more relaxed. (In this 
case a stool is recommended because a chair might interfere with 
psychic center energies and also has a seance connotation.) 

3. This is our Pagan Tetragrammaton, which we have explained 
earlier. Operators who are Jewish or Old Testament oriented 
Christians should substitute Yod He Vau He for Ah Mah Sha Oh. 

4. You should bring the Light/Power all the way down and ground 
it in the Malkuth center. This is the Atziluthic descending 
empowerment. Then bring it up, via the Briah dimension, to the 
Sphere of the working (remembering that this is all within Yesod) 
e.g., Ashtaroth = Venus = Netsach = “Haniel”. 

5. For the unique O.T.A. sigils of the Goetia Rulers and the sigils 
of the Four Great Archangels who directly control them, see 
The 72 Spirits of the Brass Vessel. 

6. This very important element was originally suggested and first 
written into our ritual by Soror Ariel (Ms Jo Carson) in 1970. 


... And ‘Thou! ‘Beneath its influence Born — 

'Thou worm! whom I oBey zoith scorn — 

Forced By a Tower (which is not thine, 

And Bent thee But to make thee mine) 

For this Brief moment to descend, 

Where these weakSpirits round thee Bend 
AndparBey with a thing Bike thee — 

What wouBd'st thou, ChiBd of eBay! with me? 

from Manfred By Lord Byron 

Chapter ‘Thirteen: r tfie ‘Evocation of BJfithad 

The popular writers on magical evocation will tell you that 
there is nothing dangerous about this practice while experienced 
Magicians fill their books with precise instructions giving the impres¬ 
sion that everything is always under control. . . But what happens 
when the Dark Side comes through unexpectedly and with over¬ 
whelming power? What do you do then? 

the secluded, tree-shrouded Montsalvat Hermitage-Temple in 
Pasadena. Frater Prometheus, an actor and aspiring screen writer, 
suggested we perform another Bardonian evocation. It would be our 
third this month. Prometheus had just discovered Franz Bardon’s sec¬ 
ond volume and was fascinated by its multitude of empowering spir¬ 
its. I sympathized. I had had a similar romance with the same book 


many years ago when I was beginning my study and practice of mag- 
ick. Even then I had thought Bardon somewhat mad. However, 
Bardon’s was a Holy Madness, not unlike my own in those days, to 
which I felt a strong kinship . . . Yes, we would do another operation 
from Bardon. Magical enthusiasm should be ridden hard while it lasts 
— like heavy surf following a storm. And, if we needed a rationale, it 
was in line with our Second Degree training. 

I had been supervising Prometheus and his lady, Soror 
Rhiannon, in the summoning of Goetia spirits during the waxing moon 
periods for the last several months. I always start off new Second 
Degree people with Astarte (Ashteroth) and Ba’al (Bael) from the tra¬ 
ditional Goetia of the Lemegeton to introduce them to the patron 
Goddess and God of our Temple — and then to such benign lesser enti¬ 
ties as Vassago to train them in the hypnotic conjuration-to-visible- 
appearance technique that has been the Ordo Templi Astartes ’ main¬ 
stay for the past twenty-six years. 

Franz Bardon’s Magical Evocation is closely related to this 
system 1 but does require a zodiacal circle. Our nine-foot Solomonic 
hard circle is elemental on one side and celestial on the reverse, so any 
one of Bardon’s carefully calibrated entourage of spirits can be easily 
located and the pentagram pointed precisely in his/her direction. Our 
standing triangle, dark speculum, planetary lamens, evocation can¬ 
dles and other standard Goetia equipment can then serve without mod¬ 

As it turned out Soror Rhiannon wanted to operate and I was 
asked to receive. As Magister I don’t often get the chance to be the 
receiver in evocation operations. Full moon time is at a premium and 
the new people need the experience. However, this was not a regular 
meeting and Prometheus had just received the Bardonian spirit, Pigios 
(15° H ) the night before. Both initiates had been staying with me at 
the Hermitage during that time. 

I should have been looking forward to the operation but I was 
not. From a mundane perspective it had been a hectic week. I was tired 
and would rather have gone to bed with a novel or even watched t.v. 


I took a nap after dinner when I should have been researching for the 
operation. At eight p.m. I awoke, heaved up off the couch, fumbled 
for Bardon’s second volume and grunted: “Okay, I’ll find something 
Mercurial that’s good for writers. Maybe it’ll help us both come up 
with something saleable.” 

I had just mixed up a batch a very pungent storax incense the 
night before so Mercury (Hod) seemed a good idea. I found the 
Mercurial spirits in Bardon — all seventy-two of them but the signifi¬ 
cance of that venerable number did not register with me at the time. I 
selected Nithael (number 54 at 26-30° /). He was described as “ .. . 
a great friend of all artists, writers and orators, & etc.” — Everything 
positive, up-beat, constructive; one of ‘the good guys’. I even 
instructed Soror Rhiannon to drop the Goetia “Barbarous Names” 
from the conjuration so we wouldn’t contaminate the transcendental¬ 
ism of Bardon with anything demonic. What could go wrong? 

I liked the sigil too; it wasn’t Bardon’s typical automatic writ¬ 
ing in his Liber Spiritum. This one had captions in a strange language 
and a wavy symmetry in its design. 

I copied it onto the dark mirror with a black grease pencil and 
then duplicated it on a blank brass lamen I would wear around my 
neck. I was ready . . . 

We sat down around a small, low table on which a single can¬ 
dle burned. We would preform a preliminary meditation in the dark¬ 
ened common room before processing through the veil into the 
Temple. 2 - Before beginning pranayama I assigned tasks: Rhiannon 
would ring the quarters in circumambulation, Prometheus would han¬ 
dle the censer and serve incense. He would also read The Bomless 
Invocation while we were setting up to operate. With assignments 
made we settled down in asanas, did our breathing exercises and then 
closed our eyes. I brought down power through the Chakras with the 
aid of an electronic synthesizer to play the descending scale. We 
opened our eyes to the candle flame. Prometheus directed us in breath¬ 
ing in the rays and charging the psychic center of Hod. We took hands, 


synchronized power and carried it with us, intoning an overtone chant, 
into the Temple. 

After the traditional lighting of the lodge, invocation to The 
Goddess and the Invoking Pentagram Ritual we proceeded to the oper¬ 
ation itself. After declaring that we would succeed in summoning the 
spirit “Because we will it!”, the circumambulation commenced. 

With our eyes locked on the pentacle of Mercury placed in the 
pentagram, we slowly paced the circle eight times deosil. With the 
muffled drumbeat, the smoking censer swinging, the vibrant chant¬ 
ing and the bell ringing the quarters this traditional circumambulation 
was a journey into dreamtime. It has always been one of the most dra¬ 
matic elements of the Magical Art. As the receiver, I emptied my 
mind so that I could spiral backward through the distant Ages and out¬ 
ward through the dark reaches of the Universe as we revolved around 
the twelve spoked wheel of space and time. 

With the last ring of the bell we positioned the Triangle and 
entered the Circle. Prometheus intoned The Bomless Invocation while 
I took my position facing the mirror with a candlestick in each hand. 
His trained actor’s voice was thick and rich with power: 

“Thee l invoke, The Bomless One! Thee that didst create the 
earth and the heavens. Thee that didst create the night and the day — 
the darkness and the light! Thou hast distinguished between the just 
and the unjust! ” 

I wondered if there was any of our alchemical fluid condenser 
still active behind the mirror but quickly put this thought out of my 
mind. The only thing I needed to do now was to get the lighting right 
on my hooded face and then commence the passive, unblinking stare 
at my reflection that brings on the blackout... 

“I summon thee, Spirit Nithael, strengthened by Almighty God ! 
And I command thee by the Holy and glorious Names. . . “ From 
behind me Rhiannon intoned the descending God Names in Atziluth, 
ending with Elohim Tzabaoth commanding the Sephiroth of Hod. . . 
”I command thee by Him who spake it and it was done! By the mighty 
Tetragrammaton . . . “ 


I wasn’t experiencing any sense of distortion yet... but my face 
was fading out.. . 

“ . . By which the air is sundered, the sea rolls back, the fire is 
generated , the earth moves and all the host of things celestial, of 
things terrestrial, of things infernal do tremble and are confounded 
together! ” 

Blackout! . . . Something coming from far away . . . Only two 
points of flame in a cloud of darkness . . .The candles . . . Something 
is closer now. . . 

. . Appear before this Circle, within that Triangle in fair and 
human form without horror or deformity and without delay! ” 

I was looking into the glowing eyes of a black panther! 

‘No’, I told myself, ‘It’s just the two candles .. . ‘ But then the 
panther’s head became visible and the voice came out of my mouth in 
a soft, deep-purring whisper: 

“I am a cat; a black cat ”, it said. “ . . . And I am a spirit of the 
dark side. ” 

Rhiannon welcomed the spirit, somewhat hesitantly, and asked 
for an oracle. . . 

“/ am not an evil spirit, ” the entity purred, “ — But lama spir¬ 
it of evil! ” 

At this point the part of me that was still ‘Me’ was entrenching 
itself into a defensive position where reason and sanity could prevail. 
We had a very strong contact going here ; one of the strongest I had 
ever experienced! 

For me it was more independently visual than any evocation I 
could remember from twenty-seven years of practice. I usually receive 
“on-face” — that is after black-out my own reflection reappears as 
someone else along with that undeniable sense of alien presence that 
confirms the contact — but this was different. 

What I was seeing and experiencing was not some dimly 
remembered archetype from Jung’s Collective Unconscious but rather 
a transpersonal, un-human presence that seemed to come from the far 
reaches of outer space. One might say it was almost ‘Lovecraftian’. 


As I continued to stare deep into the dark mirror the panther 
metamorphosed into a deformed, fungoid face that glowed in fluo¬ 
rescent mauve. “I can teach you things that would shock even your 
jaded minds, ” his voice intoned seductively through my lips, “ — But 
I warn you that you should balance my teachings with the bright side 
of Mercury. ” 

The power and intensity of the contact was actually increasing. 
My emotional psyche was fascinated, intrigued, seduced — but the 
rational part of my mind was becoming increasingly critical. This 
wasn’t what Franz Bardon had described. This was not what we had 
set out to summon. This is not the way the system was supposed to 
work. . . . 

But wasn’t Magick supposed to be an adventure into the 

“Look — 1 will open a dark portal for you and take you on afar 
journey. . . ” the spirit whispered and his monster face melted into a 
swirling vortex, pulling at my astral form to suck me into a black hole 
far out in the universe. . . I knew I could go through it! I wanted to go 
through it! 

“Banish this thing!” I muttered to Rhiannon who stood close 
behind me. 

She sounded relieved as she recited the banishing: “Because you 
have diligently answered our demands, I do license thee to depart, 
giving harm to no living creature. . . and may the peace of God con¬ 
tinue between me and thee! Depart and begone. . . but be ever-ready 
to return when summoned by the sacred rites of Magick! ” 

The mirror clouded and cleared. The presence was gone. I sup¬ 
pressed a shudder as Rhiannon turned the lamen on my chest, and 
snuffed out the candles. 

I did a banishing pentagram ritual and we closed the Temple. 

Back inside the Hermitage the usual after-operation critique ses¬ 
sion and log entry was conducted. We always do this directly after the 
operation because magical visions are very much like dreams. If you 


don’t write them down immediately you’ll forget important details. As 
receiver I was first to transcribe my impressions in the log book. 

Frater Prometheus had been seated in the server’s position, feed¬ 
ing incense into the thurible during the summoning. He had wanted to 
ask questions but it was all over too soon. Soror Rhiannon, who was 
not an experienced operator, was surprised that the manifestation came 
so quickly and was so powerful. Also, “ ... It could not give us the 
blessings needed,” she wrote. 

Neither faulted me for bailing out when I did. We all knew 
something had gone wrong. In his book Bardon clearly stated that he 
had excluded demons from his list and, to make matters even stranger, 
“Nithael” was actually one of the seventy-two angels of the 
Shemhamephorash; the extended Name of God! These celestial 
angels are supposed to be the direct and benign counterparts of the 
Goetia’s seventy-two demons. 

I went to my library and came back to the conference table with 
an arm load of books. Davidson’s Dictionary of Angels gave Nithael 
Shemhamephorash status citing Barrett’s Magus but also listed an 
obscure French reference that claimed he was “A fallen angel “ who 
resides in Hell, .. And governs emperors, kings and civil and eccle¬ 

siastical personages of the highest rank. ” Knowing Barrett to be a lift 
from Agrippa I checked the with venerable Henry Cornelius himself 
and he concurred on the Heavenly status of Nithael. Bardon had put 
him in slot 54 at 26°-30° / — right where Agrippa had him if you 
start from 0° ~Y (However, Golden Dawners should remember that 
Mathers started his Shemhamephorash off at 0° Q ). 

At this point Frater Prometheus remembered that he had opened 
the operation with a banishing rather than an invoking pentagram rit¬ 
ual. In our method of working we use an invoking pentagram ritual to 
call down the Guardian Angels of the Quarters and a banishing to clear 
out the Temple after completion. We had had no Quarter Guards. . . 

I was beginning to understand what had happened. 

I went to the Goetia and checked number 54. In Crowley’s ver¬ 
sion (B.M. MS. Sloane 2731) the position was occupied by Murmur, a 


Duke (Venusian spirit) who appears as “A warrior on a gryphon”, 
teaches philosophy and assists in necromancy. I dimly remembered 
summoning Murmur years ago. He didn’t seem to have been the enti¬ 
ty we had contacted. Then, on impulse, I picked up Dr. Rudd’s 
Treatise on Angel Magic (circa 1699). We use his short invocations to 
the Shemhamephorash Angels as a preliminary counter-balancing 
safety factor in Goetia operations. 

Nithael was there in position 54 — but Rudd had also included 
his own list of Goetia and other spirits. As I recalled, they were not in 
the same order as in Sloane Ms. 2731 which had been Mathers and 
Crowley’s source. 

I turned to Rudd’s list, counted out to 54 and felt the hairs rise 
on the back of my neck rise as I read: “Ose is a great President 
( Mercurial spirit) and cometh forth like a leopard and counterfeiting 
to be a man. I checked this with the oldest list of Goetia spirits we 
have, Reginald Scot’s 1584 Discovery of Witchcraft, and found Ose in 
slot 55 with an almost identical description . . . except that Scot had 
added a warning: “. . . (H)e (Ose) transformed a man’s shape, and 
bringeth a man to that madness, that he thinketh himself to be that 
which he is not ...” 

I then recalled that Mercury is the only planet in the solar sys¬ 
tem that does not revolve. Its dark side is always dark. Perhaps this is 
why the Faustian shadow of Prometheus remains so demonic even as 
humankind progresses? 

With the next full moon we might have answers to that and other 
questions -- but we would be better prepared and take proper precau¬ 
tions. 3 - 

‘Notes on The ‘Evocation of Ntthaek 

1. Bardon’s system is based on the medieval “onion ring” concept 

of the celestial spheres. His hierarchy starts with 360 Spirits of the 
Earth Sphere as the nearest ring. Above these are the 28 Spirits of 

Notes continued on ne?(t page ... 


!’Evocation of VfitfuieC, Ofotes continued: 

the Lunar Mansions and above them are the 72 Spirits of Mercury 
(the Shemhamephorash). When we consider that our Goetia Spirits 
are all circled around the lowest level of the Lunar Sphere (Fallen 
Angels controlled by the Moon), we see that Bardon’s arrangement 
actually places the Shemhamephorash in an immediately superior 
position not unlike The Master Mandala. 

2. A preliminary meditation period in an outer chamber (we call it “the 
common room”) before entering the Temple is a very sound practice. 

It gets everyone into a mild trance state so that the Temple remains a 
sacred precinct. In The Book of Solomon’s Magick, I have not empha¬ 
sized this because it largely depends on the individual skill of the 
operator and a deep knowledge of our psychic center system. We sit 
in asanas around circular table upon which is placed one candle. We do 
pranayama on a four-four-four count, staring at the candle flame, until 
everyone is relaxed — then the leader has the group close their eyes and 
visualize The Drawing Down of The Light as in the Septagram Ritual. 

(I use an electronic synthesizer on a descending harmonic scale.) The 
psychic center of the working is thus activated. We all join hands and 
energy is transmitted deosil around the circle. We slowly raise our 
joined hands until they are extended overhead, then we break the circle, 
seal the energy and process into the Temple humming an overtone chant 
in unison. 

3. Next month we carried out a direct evocation of Ose with another 
receiver who agreed to undertake the operation without reading my 
previous log entry. This action was monitored and reported by a 
prominent academic authority on the occult, not a member of the 
O.T.A. Our receiver confirmed the “Red cat’s eyes”, said that Ose 
was “A hunting God” and represented “Fiery aspects of the Tree”. 

“Ose is the Spirit of Maya — the images of this world. Reflections 
of the divine.” When asked if he (Ose) had been summoned in the 
correct position, he replied: “More or less, but I am fluid, like 
Mercury.” Soror Astrea, a clairvoyant, saw a great swishing cat’s 
tail behind our receiver. Our academic observer agreed that this 
was something beyond a Jungian Archetype. 



beiv\aj tlje ^oo\i 

tlje c^ev*\ecjete>r\ 

*j- ^0dlcwv<>vi tlje 

T HESE BE THE 72 MIGHTY Kings and Princes which King 
Solomon Commanded into a Vessel of Brass, together with their 
Legions. Of whom BELIAL, BILETH, ASMODAY, and GAAP, 
were Chief. And it is to be noted that Solomon did this because of their 
pride, for he never declared other reason why he thus bound them. And 
when he had thus bound them up and sealed the Vessel, he by Divine 
Power did chase them all into a deep Lake or Hole in Babylon. And 
they of Babylon, wondering to see such a thing, they did then go whol¬ 
ly into the Lake, to break the Vessel open, expecting to find great store 
of Treasure therein. But when they had broken it open, out flew the 
Chief Spirits immediately, with their Legions following them; and they 
were all restored to their former places except BELIAL, who entered 
into a certain Image, and thence gave answers unto those who did offer 
Sacrifices unto him, and did worship the Image as their God, etc. 


FIRST, thou shalt know and observe the Moon’s Age for thy working. 
The best days be when the Moon Luna is 2, 4, 6, 8, 10, 12, or 14 days 
old, as Solomon saith; and no other days be profitable. The Seals of the 
72 Kings are to be made in Metals. The Chief Kings’ in Sol (Gold); 
Marquises’ in Luna (Silver); Dukes’ in Venus (Copper); Prelacies’ in 
Jupiter (Tin); Knights’ in Saturn (Lead); Presidents’ in Mercury 
(Mercury); Earls’ in Venus (Copper), and Luna (Silver), alike equal, 

These 72 Kings be under the Power of AMAYMON, CORSON, ZlMI- 
MAY or ZlMINIAR, and GoAP, who are the Four Great Kings ruling in 
the Four Quarters, or Cardinal Points, viz.: East, West, North, and 
South, and are not to be called forth except it be upon Great Occasions; 
but are to be Invocated and Commanded to send such or such a Spirit 
that is under their Power and Rule, as is shown in the following 
Invocations and Conjurations. And the Chief Kings may be bound 
from 9 till 12 o’clock at Noon, and from 3 till sunset; Marquises may 
be bound from 3 in the afternoon till 9 at Night, and from 9 at Night 


till Sunrise; Dukes may be bound from Sunrise till Noonday in Clear 
Weather; Prelates may be bound any hour of the Day; Knights may 
from Dawning of Day till Sunrise, or from 4 o’clock till Sunset; 
Presidents may be bound at any time, excepting Twilight, at Night, 
unless the King whom they are under be Invocated; and Counties or 
Earls any hour of the Day, so it be in Woods, or in any other places 
whither men resort not, or where no noise is, etc. l - 


(Seal in Gold.) KINGS: (1.) Bael; (9.) Paimon; (13.) Beleth; (20.) 
Purson; (32.) Asmoday; (45.) Vine; (51.) Balam; (61.) Zagan; (68.) 

(Seal in Copper.) DUKES. —(2.) Agares; (6.) Valefor; (8.) 
Barbatos; (11.) Gusion; (15.) Eligos; (16.) Zepar; (18.) Bathin; (19.) 
Sallos; (23.) Aim; (26.) Bune; (28.) Berith; (29.) Astaroth; (41.) 
Focalor; (42.) Vepar; (47.) Vual; (49.) Crocell; (52.) Alloces; (54.) 
Murmur; (56.) Gremory; (60.) Vapula; (64.) Haures; (67.) Amdusias; 
(71.) Dantalion. 

(Seal in Tin) PRINCES and PRELATES.—(3.) Vassago; (12.) 
Sitri; (22.) Ipos; (33.) Gaap; (36.) Stolas; (55.) Orobas; (70.) Seere. 

(Seal in Silver.) MARQUISES.—(4.) Samigina; (7.) Amon; (14.) 
Leraje; (24.) Naberius; (27.) Ronove; (30.) Fomeus; (35.) March- 
osias; (37.) Phenex; (43.) Sabnock ; (44.) Shax; (59.) Orias; (63.) 
Andras; (65.) Andrealphus; (66) Cimeies; (69.) Decarabia. (Seal in 

PRESIDENTS.—(5.) Marbas; (10.) Buer; (17.) Botis; (21.) 
Marax; (25.) Glasya-Labolas; (31.) Foras; (33.) Gaap; (39.) Malphas; 
(48.) Haagenti; (53.) Cairn; (57.) Ose; (58.) Amy; (61.) Zagan; (62.) 

(Seal in Copper and Silver alike equal.) EARLS, or COUNTS.— 
(17.) Botis; (21.) Marax; (25.) Glasya-Labolas; (27.) Renove; (34.) 
Furfur; (38.) Halphas; (40.) Raum; (45.) Vine'; (46.) Bifrons; (72.) 

(Seal in Lead.) KNIGHTS.—(50.) Furcas. 


the Magical circle" 

A figure of the Circle of Solomon that he made to preserve 
himself from the malice of those Evil Spirits, & etc. 

This Circle is to be made 9 foot over & these names round it in 

one line beginning at EHEIE (inner circle) & so on to this “F” marke, 
then come in at (outer circle) Jehovah Elohim, & from there to hod: & 
Benelohim (sic) & then to Levanah: & C & etc. 

The circle shown here is from the Sloane 2731 manuscript. Crowley 
shows a different version in his Goetia. Also see the O.T.A.’s 
Rectified Goetia/Almadel Magick Circle in Appendix 3. -- Thabion 


The Hexagram of Solomon 

THIS is the form of the 
Hexagram of Solomon, the figure 
whereof is to be made on parch¬ 
ment 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 
c to be shown unto the Spirits when 
they do appear, so that they will be 
compelled to take human shape 
upon them and be obedient. 


THIS is the Form of the 
Pentagram of Solomon, the figure 
whereof is to be made in Sol or 
Luna (Gold or Silver*) and worn 
upon thy breast; having the Seal of 
the Spirit required upon the other 
side thereof. It is to preserve thee 
from danger, and also to command 
the Spirits by. 

* More correctly upon the metal appro¬ 
priate to the Spirit’s Rank. The Penta¬ 
gram may be then be drawn on parch¬ 
ment and glued to the back of the 
Spirit’s lamen — Thabion 



This is the Form of the Magic Ring of Solomon, to be made in 
C (silver) or © (gold). It is to be held before the face of the exorcist 
to preserve him from the stinking sulphurous fumes and flaming breath 
of the Evil Spirits.* 

* Outer ring reads: “MICHAEL • ANEPHENETON • " 

Silver is more approriate than gold. We also place an amethyst 
in the center (see The Magick of Solomon video). — Thabion 


This is the Form of the Secret Seal of Solomon, wherewith he 
did bind and seal up the aforesaid Spirits with their legions in the 
Vessel of Brass. This seal is to be made by one that is clean both 
inwardly and outwardly, and that 
hath not defiled himself by any 
woman ** in the space of a 
month, but hath in prayer and 
fasting desired of God to forgive 
him all his sins, etc. It is to be 
made on the day of Mars or 
Saturn (Tuesday or Saturday) at 

** Nowadays we would be more 
apt to do the exact opposite and conse¬ 
crate it with the effluvium. — Thabion 


night at 12 o’clock, and written upon virgin parchment with the blood 
of a black cock that never trade hen. Note that on this night the moon 
must be increasing in light (i.e. going from new to full) and in the 
Zodiacal Sign of Virgo. And when the seal is so made thou shalt per¬ 
fume it with alum, raisins dried in the sun, dates, cedar, and lignum 

Also by this seal King Solomon did command all the aforesaid 
Spirits into the Vessel of Brass, and did seal it up with this same seal. 
He by it gained the love of all manner of persons, and overcame in bat¬ 
tle, for neither weapons, nor fire, nor water could hurt him. And this 
privy seal was made to cover the vessel at the top withal, etc. 


The Form of the Brazen Vessel that Solomon shut up the Spirits 
in. The Spirit’s Seals (sic) Aforesaid was made in brass; to cover thi s 
vessel with at top & etc. 


The other magical requisites are: a sceptre, a sword, a mitre, a cap, a 
long white robe of linen, * and other garments for the purpose; also 
a girdle of lion’s skin three inches broad, with all the names written 
about it which be round the outmost part of the Magical Circle. Also 
perfumes, and a chafing-dish of charcoal kindled to put the fumes on, 
to smoke or perfume the place appointed for action; also anointing oil 
to anoint thy temples and thine eyes with; and fair water to wash thy¬ 
self in. And in so doing, thou shalt say as David said: 


“Thou shalt purge me with hyssop, O Lord! and I shall 
be clean: Thou shalt wash me, and I shall be whiter than snow.” 

And at the putting on of thy garments thou shalt say: 

The Adoration at the induing of the vestments. 

“By the figurative mystery of these holy vestures (or of this holy 
vestment) I will clothe me with the armour of salvation in the strength 
TOR; that my desired end may be effected through Thy strength, O 
ADONAI ! unto Whom the praise and glory will for ever and ever 
belong ! Amen !” 

After thou hast so done, make prayers unto God according 
unto thy work, as Solomon hath commanded. 

A black or midnight blue robe with a 
matching hood is better for group work 
because it does not reflect light. — Thabion. 

Additionaf 9{ptes onfottoimg page ... 


Quotes on §oetia Instructions: 

1. The instructions in the preceding paragraph are unecessary and are not 
even heeded by modern magicians who follow the day-and-night progres¬ 
sion. Remember, the moon should be waxing or full. This is the only 
really important time constraint. -- Thabion. 

2. Crowley’s note:— “It will be remarked that several among the above 
Spirits possess two titles of different ranks: e.g. (45.) Vine is both King 
and Earl; (25.) Glasya-Labolas is both President and Earl, etc. “Prince” 
and “Prelate” are apparently used as interchangeable terms. Probably the 
Seals of Earls should be made in Iron, and those of Presidents in mixture 
either of Copper and Silver, or of Silver and Mercury; as otherwise the 
Metal of one Planet, Mars, is excluded from the List; the Metals attrib¬ 
uted to the Seven Planets being: to Saturn, Lead; to Jupiter, Tin; to Mars, 
Iron; to the Sun, Gold; to Venus, Copper; to Mercury, Mercury and mix 
tures of Metals, and to Luna, Silver.” — A.C. 

2a. To the preceding we should add that these “Ranks” and lamen metals 
are what determine the kabbalistic sphere (within Yesod) wherein the 
Spirit resides. In a fully rectified Goetia where the Spirits are directly 
attributed to the Planetary rulers of the Decans (see Documentary 
Appendix ) there would be six solar spirits, six lunar spirits and twelve 
spirits for each planet. I believe this was what was originally intended 
when the system was first conceived; but after a thousand years of 
bootleg copying and re-copying, what has come down to us is a hodge¬ 
podge. — Thabion. 

3. This is the Magick Circle from the original Sloane MS. See Crowley’s 
GOETIA for the “Coiled Serpent” version and our Appendix 3 for the 
O.T. A. version. — Thabion. 

4. The Vessel of Brass, in various forms, was sometimes used as a 
conjuration device. There are a number of ways this could have been 
done: it could have been highly polished as a form of speculum; it 
could be opened to form a polished or painted skrying bowl, perhaps 
filled with water or ink. It might even have been used as a smudge pot. 

In hypnotic dark mirror Goetia, we use it to contain 72 parchment sigils 
of the spirits with the Secret Seal facing downward under the lid (see 
video).The Hebrew (More correctly Phoenician) letters surrounding our 
rectified Vessel are (reading from right to left):- 


( = Solomon * [Biblical spelling] AL Tetragrammaton Raphael Michael 
Gabriel Auriel. ) Before inscribing your Brass Vessel, convert the 
Hebrew letters to Phoenician. In this case all letters can be either red, 
black or engraved. 


The Seventy-two Spirits of the ‘Brass ‘VesseC 

(1.) BAEL.—The First Principal Spirit 
is a King ruling in the East, called Bael. ^ n 
He maketh thee to go Invisible. He 
ruleth over 66 Legions of Infernal VI* 

Spints.He appeareth m divers shapes, 
sometimes like a Cat, sometimes like a 
Toad, and sometimes like a Man, and 

sometimes all these forms at once. He speaketh hoarsely. This 
is his character which is used to be worn as a Lamen before 
him who calleth him forth, or else he will not do thee homage. 

Sign: Y, 0°- 4°, Mar 21 - 25. Decan:Y Cf• Rank: King = ©, Ruler: Goap, Shem: 
Vehuiah, Arch: Michael, Orig:— Ba’al (Canaanite) Thunder God, Consort of # 36 
Astaroth/Astarre. In this position Ba’al presides over the Vernal Equinox Nuptiae Rites 
of the ancient Canaanite/Phoenician Hieros Gamos (Sacred marriage) to His Consort, 
the Goddess Astarte. 

(2.) AGARES. — The Second Spirit is a 
Duke called Agreas, or Agares. He is 
under the Power of the East, and cometh 
up in the form of an old fair Man, riding 
upon a Crocodile, carrying a Goshawk 
upon his fist, and yet mild in appearance. 

He maketh them to run that stand still, 
and bringeth back runaways. He teaches 
all Languages or Tongues presently. He hath power also to 
destroy Dignities both Spiritual and Temporal, and causeth 
Earthquakes. He was of the Order of Virtues. He hath under 


his government 31 Legions of Spirits. And this is his Seal or 
Character which thou shalt wear as a Lamen before thee. 

Sign: Y, 5°- 9°, Mar 25 - 29. Decan: YCf • Rank: Duke = $, Ruler: Goap, Shem: 
Ieliel, Arch: Michael, Orig: Fallen Angel; Order of Virtues. 

(3.) VASSAGO.—The Third Spirit 
is a Mighty being of the same 
nature as Agares. He is called 
Vassago. This Spirit is of a Good 
Nature, and his office is to declare things Past and to Come, and to 
discover all things Hid or Lost. And he govemeth 26 Legions of 
Spirits, and this is his Seal. 

Sign: Y, 10°- 14°, Mar 30 - Apl 3. Decan: Q ©. Rank:Prince= 2J., Ruler: Goap, 
Shem: Sitael, Arch: Michael, Orig: Probably same as Agares. 

(4.) SAMIGINA, or GAMIGIN.— The 
Fourth Spirit is Samigina, a Great 
Marquis. He appeareth in the form 
of a little Horse or Ass, and then 
into Human shape doth he change 
himself at the request of the Master. He speaketh with a hoarse 
voice. He ruleth over 30 Legions of Inferiors. He teaches all Liberal 
Sciences, and giveth account of Dead Souls that died in sin. And his 
Seal is this, which is to be worn before the Magician when he is 
Invocator, etc. 

Sign: Y, 15°- 19°, Apl 4 - 8. Decan:Q ©. Rank: Marquis = C. 
Ruler: Goap, Shem: Elemiah, Arch: Michael, Orig: ? 


(5.) MARBAS. —The fifth Spirit is 
Marbas. He is a Great President, and 
appeareth at first in the form of a 
Great Lion, but afterwards, at the 
request of the Master, he putteth on Human Shape. He answereth 
truly of things Hidden or Secret. He causeth Diseases and cureth 
them. Again, he giveth great Wisdom and Knowledge in Mech¬ 
anical Arts; and can change men into other shapes. He govemeth 36 
Legions of Spirits. And his Seal is this, which is to be worn as 

Sign: y, 20°- 24°, Apl 9 - 14. Decan: / 2J.. Rank: President = $, 
Ruler: Goap, Shem: Mehasiah, Arch: Michael, Orig: — Kusor 
wa-Hasis (Canaanite), Tubal Cain (Biblical), Vulcan (Classical). 
Mercurial Blacksmith-Craftsman God. 

(6.) VALEFOR. —The Sixth Spirit is 
Valefor. He is a mighty Duke, and 
appeareth in the shape of a Lion with 
an Ass’s Head, bellowing. He is a good 
Familiar, but tempteth them he is a 
familiar of to steal. He govemeth 10 Legions of Spirits. His Seal 
is this, which is to be worn, whether thou wilt have him for a 
Familiar, or not. 

Sign: T, 25°- 29°, Apl 15 - 19. Decan: / 2f. Rank: Duke = $, 

Ruler: Goap, Shem: Lelahel, Arch: Michael, Orig: ? 

(7.) AMON.—The Seventh Spirit is a 
Amon. He is a Marquis great in 
power, and most stem. He 
appeareth like a Wolf with a 
Serpent’s tail, vomiting out of his mouth flames of fire; but at the 
command of the Magician he putteth on the shape of a Man with 


Dog’s teeth beset in a head like a Raven; or else like a Man with a 
Raven ‘s head (simply). He telleth all things Past and to Come. 

He procureth feuds and reconcileth controversies between friends. 
He govemeth 40 Legions of Spirits. His Seal is this which is to be 
worn as aforesaid, etc. 

Sign: d, 0°- 4°, Apl 20 - 24. Decan: d $• Rank: Marquis = C, 
Ruler: Ziminiar, Shem: Akaiah, Arch:Auriel, Orig :—Amon 
(Egyptian) “The Hidden God”, later combined with Ra to become 

(8.) BARBATOS. —The Eighth Spirit is 
Barbatos. He is a Great Duke, and 
appeareth when the Sun is in Sagit- 
tary, with four noble Kings and their 
companies of great troops. He giveth 
understanding of the Singing of Birds, and of the Voices of other 
creatures, such as the barking of Dogs. He breaketh the Hidden 
Treasures open that have been laid by the Enchantments of 
Magicians. He is of the Order of Virtues, of which some part he 
retaineth still; and he knoweth all things Past, and to come, and 
conciliated! Friends and those that be in Power. He ruleth over 30 
Legions of Spirits. His Seal of Obedience is this, the which wear 
before thee as aforesaid. 

to jjjifcrW 


Sign: d , 5°- 9°, Apl 25 - 29. Decan: d $• Rank: Duke = $, 
Ruler: Ziminiar, Shem: Cahethel, Arch: Auriel, Orig: Fallen 
Angel; Order of Virtues. A good spirit. 

(9) PAIMON.-—The Ninth Spirit in 
this Order is Paimon, a Great King, 
and very obedient unto LUCIFER. He 
appeareth in the form of a Man 
sitting upon a Dromedary with a 
Crown most glorious upon his head. 



There goeth before him also an Host of Spirits, like Men with 
Trumpets and well sounding Cymbals, and all other sorts of Musical 
Instruments. He hath a great Voice, and roareth at his first coming, 
and his speech is such that the Magician cannot well understand 
unless he can compel him. This Spirit can teach all Arts and 
Sciences, and other secret things. He can discover unto thee what 
the Earth is, and what holdeth it up in the Waters; and what Mind is, 
and where it is; or any other thing thou mayest desire to know. He 
giveth Dignity, and confirmeth the same. He bindeth or maketh any 
man subject unto the Magician if he so desire it. He giveth good 
Familiars, and such as can teach all Arts. He is to be observed 
to Weirds the West. He is of the Order of Dominations. He hath under 
him 200 Legions of Spirits, and part of them are (were) of the Order 
of Angels, and the other part of Potentates. Now if thou callest this 
Spirit Paimon alone, thou must make him some offering; and 
there will attend him two Kings, called LABAL and ABALIM, and 
also other Spirits who be of the Order of Potentates in his Host, and 
25 Legions. And those Spirits which be subject unto them are not 
always with them unless the Magician do compel them. His Charac¬ 
ter is this which must be worn as a Lamen before thee, etc. 

Sign: y, 10° - 14°, Apl 30 - May 4. Decan: HP Rank: King 
(Queen) = ©, Ruler: Ziminiar, Shem: Haziel, Arch: Auriel, 

Orig: Fallen Angel of the Order of Dominions but probably a 
Middle Eastern Pagan Goddess. Paimon (pron.”Paymon”) means 
a “tinkling sound”, as made by the sistrum of Isis. Some accounts 
show the Spirit appearing as a young woman riding a camel. 

(10.) BUER.—The Tenth Spirit is Buer, 
a Great President. He appeareth in 
Sagittary, and that is his shape when the 
Sun is there. He teaches Philosophy, 
both Moral and Natural, and the Logic 
Art, and also the Virtues of all Herbs and Plants. He healeth all dis¬ 
tempers in man, and giveth good Familiars. He govemeth 50 


Legions of Spirits, and his Character of obedience is this, which thou 
must wear when thou callest him forth unto appearance. 

Sign: , 15° - 19°, May 5 - 9, Decan: TIP $, Rank: President = 

Ruler: Ziminiar, Shem: Aladiah, Arch: Auriel, Orig: ? 

(11.) GUSION. —The Eleventh Spirit in 
order is a great and strong Duke, 
called Gusion. He appeareth like a 
Xenophilus. He telleth all things, Past, 

CI l&k k is 

Present, and to Come, and showeth the 

meanings and resolution of all questions thou mayest ask. He concili¬ 
ated! and reconcileth friendships, and giveth Honour and Dignity 
unto any. He ruleth over 40 Legions of Spirits. His Seal is this, the 
which wear thou as aforesaid. 

Sign: d, 20°- 24°, May 10 - 14, Decan: %>Ti, Rank: Duke = $, 
Ruler: Ziminiar, Shem: Lauiah, Arch: Auriel, Orig: ? 

(12.) SITRI.—The Twelfth Spirit is Sitri. 

He is a Great Prince and appeareth at first 
with a Leopard’s head and the Wings of a 
Gryphon, but after the command of the 
Master of the Exorcism he putteth on 
Human shape, and that very beautiful. He enflameth men with 
Women’s love, and Women with Men’s love; and causeth them also 
to show themselves naked if it be desired. He govemeth 60 Legions 
of Spirits. His Seal is this, to bewom as a Lamen before thee, etc. 

gitri his i? 

Sign: d, 25°- 29°, May 15 - 19, Decan: %?i. Rank: Prince = 2J., 
Ruler: Ziminiar, Shem: Hahaiah, Arch: Auriel, Orig: ? 


(13.) BELETH.—The Thirteenth Spirit 
is called Beleth (or Bileth, or Bilet). 

He is a mighty King and terrible. He 
rideth on a pale horse with trumpets 
and other kinds of musical instru¬ 
ments playing before him. He is very 
furious at his first appearance, that is, 
while the Exorcist layeth his courage; for to do this he must hold a 
Hazel Wand in his hand, striking it out towards the South and East 
Quarters, make a triangle, A, without the Circle, and then command 
him into it by the Bonds and Charges of Spirits as hereafter fol- 
loweth. And if he doth not enter into the triangle, A, at your threats, 
rehearse the Bonds and Charms before him, and then he will yield 
Obedience and come into it, and do what he is commanded by 
the Exorcist. Yet he must receive him courteously because he is a 
Great King, and do homage unto him, as the Kings and Princes do 
that attend upon him. And thou must have always a Silver Ring 
on the middle finger of the left hand held against thy face, as they do 
yet before AMAYMON. This Great King Beleth causeth all the love 
that may be, both of Men and of Women, until the Master Exorcist 
hath had his desire fulfilled. He is of the Order of Powers, and he 
govemeth 85 Legions of Spirits. His Noble Seal is this, which is 
to be worn before thee at working. 

'BeUfh kkSal. - 

Sign: E, 0° - 4°, May 21 - 25, Decan: E $, Rank: King = O, 
Ruler: Amaymon, Shem: Ieazel, Arch: Raphael, Orig: Fallen 
Angel; Order of Powers but probably derived from Beltiya, 

“My Lady”, generic term for Babylonian Goddesses — also 
possibly the later Roman Bellona who was a Goddess of war. 

(14.) LERAJE', or LERAIKHA.— The 
Fourteenth Spirit is called Leraje 
(or Leraie). He is a Marquis Great in 
Power, showing himself in the likeness 
of an Archer clad in green, and carrying 





a Bow and Quiver. He causeth all great Battles and Contests; and 
maketh wounds to putrefy that are made with Arrows by Archers. 
This belongeth unto Sagittary. He govemeth 30 Legions of Spirits, 
and this is his Seal, etc. 

Sign: X> 5° - 9°, May 26 - 31, Decan: X$, Rank: Marquis = C, 
Ruler: Amaymon, Shem: Mebahel, Arch: Raphael, Orig: ? 

(15.) ELIGOS. —The Fifteenth Spirit in 
Order is Eligos (or Eligor), a Great Duke, 
and appeareth in the form of a goodly 
Knight, carrying a Lance, an Ensign, and a 
Serpent. He discovereth hidden things, and 
knoweth things to come; and of Wars, and 
how the Soldiers will or shall meet. He 
causeth the Love of Lords and Great 
Persons. He govemeth 60 Legions of Spirits. His Seal is this, etc. 

Sign: X, 10°- 14°, June 1 - 5, Decan: £1 $, Rank: Duke = $, 
Ruler: Amaymon, Shem: Hariel, Arch: Raphael, Orig: ? 

(16.) ZEPAR.—The Sixteenth Spirit is _ 

Zepar. He is Great Duke, and appeareth 
in Red Apparel and Armour, like a his Seal w 

Soldier. His office is to cause Women to " 
love Men, and to bring them together in 
love. He also maketh them barren. He govemeth 26 Legions of 
Inferior Spirits, and his Seal is this, which he obeyeth when he 
seeth it. 

Sign: X, 15°- 19°, June 6 - 10, Decan: 2, Rank: Duke = $, 
Ruler: Amaymon, Shem: Hakamiah, Arch: Raphael, Orig: ? 


(17.) BOTIS.—The Seventeenth Spirit is 
Botis, a Great President, and an Earl. He ~ pOrtS 
appeareth at the first show in the form of -lug Seal, 
an ugly Viper, then at the command of 
the Magician he putteth on a Human shape with Great Teeth, and two 
Homs, carrying a bright and sharp Sword in his hand. He telleth all 
things Past, and to Come, and reconcileth Friends and Foes. He mleth 
over 60 Legions of Spirits, and this is his Seal, etc. 

Sign: It, 20°- 24°, June 11-15, Decan: zz fi. Rank: President 
& Earl = C 5, Ruler: Amaymon, Shem: Leviah, Arch: Raphael, 
Orig: ? 

Battik kUi 

(18.) BATHIN.—The Eighteenth Spirit is 
Bathin. He is a Mighty and Strong 
Duke, and appeareth like a Strong Man 
with the tail of a Serpent, sitting Upon a.. 

Pale-Coloured Horse. He knoweth the 
Virtues of Herbs and Precious Stones, 
and can transport men suddenly from one country to another. He 
mleth over 30 Legions of Spirits. His Seal is this which is to be worn 
as aforesaid. 

Sign: H, 25°- 29°, June 16-21, Decan: zs: fi, Rank: Duke = $, 
Ruler: Amaymon, Shem: Caliel, Arch: Raphael, Orig: ? Excellent 
for long range consciousness projection. 

(19.) SALLOS.—The Nineteenth Spirit is 
Sallos (or Saleos). He is a Great and 
Mighty Duke, and appeareth in the form 
of a gallant Soldier riding on a Croco¬ 
dile, with a Ducal Crown on his head, 


but peaceably. He causeth the Love of Women to Men, and of Men to 
Women; and govemeth 30 Legions of Spirits. His Seal is this, etc. 

Sign: 0°- 4°, June 22 - 26, Decan: @ (D, Rank: Duke = $, 

Ruler: Corson, Shem: Leuuiah, Arch: Gabriel, Orig: ? 

(20.) PURSON.—The Twentieth Spirit is 
Purson, a Great King. His appearance is 
comely, like a Man with a Lion’s face, 
carrying a cruel Viper in his hand, and 
riding upon a Bear. Going before him are 
many Trumpets sounding. He knoweth 
all things hidden, and can discover Treasure, and tell all things Past, 
Present, and to Come. He can take a Body either Human or Aerial, 
and answereth truly of all Earthly things both Secret and Divine, and 
of the Creation of the World. He bringeth forth good Familiars, and 
under his Government there be 22 Legions of Spirits, partly of the 
Order of Virtues and partly of the Order of Thrones. His Mark, Seal, 
or Character is this, unto the which he oweth obedience, and which 
thou shalt wear in time of action, etc. 

Sign: 5°- 9°, June 27 - July 1, Decan: 69 (£, Rank: King = ©, 

Ruler: Corson, Shem: Pahaliah, Arch: Gabriel, Orig: Fallen 
Angel; Virtues (5) and Thrones (3) (Heavenly Levels according 
to Pseudo-Dionysius). 

Ml - 

(21.) MARAX. — The Twenty-first 
Spirit is Marax. He is a Great Earl and 
President. He appeareth like a great Bull 
with a Man’s face. His office is to make ■ 

Men very knowing in Astronomy, and 
all other Liberal Sciences; also he can give good Familiars, and wise, 
knowing the virtues of Herbs and Stones which be precious. He 


govemeth 30 Legions of Spirits, and his Seal is this, which must be 
made and worn as aforesaid, etc. 

Sign: @, 10°- 14°, July 2-7, Decan: TTUd\ Rank: Earl & President= 

Cf $, Ruler: Corson, Shem: Nelkael, Arch: Gabriel, Orig: ? 

(22.) IPOS. —The Twenty-second Spirit is 
Ipos. He is an Earl, and a Mighty Prince, 
and appeareth in the form of an Angel 
with a Lion’s Head, and a Goose’s 
Foot, and Hares Tail. He knoweth all 
things Past, Present, and to Come. He 
maketh men witty and bold. He govemeth 36 Legions of Spirits. His 
Seal is this, which thou shalt wear, etc. 

Sign: @, 15°- 19°, July 8 - 12, Decan:TTL,cf, Rank: Prince & Earl =, Ruler: Corson, Shem: Ieiaiel, Arch: Gabriel, Orig: ? 

(23.) AIM.—The Twenty-third Spirit is 
Aim. He is a Great Strong Duke. He 
appeareth in the form of a very hand¬ 
some Man in body, but with three 
Heads; the first, like a Serpent, the 
second like a Man having two Stars on 
his Forehead, the third like a Calf. He rideth on a Viper, carrying a 
Firebrand in his Hand, wherewith he setteth cities, castles, and great 
Places, on fire. He maketh thee witty in all manner of ways, and 
giveth true answers unto private matters. He govemeth 26 Legions of 
Inferior Spirits; and his Seal is this, which wear thou as aforesaid, 

Sign: ©, 20°- 24°, July 13-17, Decan: Rank: Duke = $, 

Ruler: Corson, Shem: Melahael, Arch: Gabriel, Orig: ? 


(24.) NABERIUS.—The Twenty-fourth « , -a 

Spirit is Naberius. He is a most j\fc| M. 33 - 

valiant Marquis, and showeth in the 
form of a Black Crane, fluttering 
about the Circle, and when he 
speaketh it is with a hoarse voice. He 
maketh men cunning in all Arts and Sciences, but especially in the 
Art of Rhetoric. He restoreth lost Dignities and Honours. He gover¬ 
ned! 19 Legions of Spirits. His Seal is this, which is to be worn, etc. 

Sign: @, 25°- 29°, July 18-22, Decan:X %, Rank: Marquis = (D, 
Ruler: Corson, Shem: Chahuiah, Arch: Gabriel, Orig: ? 

Twenty-fifth Spirit is Glasya- 
Labolas. He is a Mighty President 
and Earl, and showeth himself in 
the form of a Dog with Wings 
like a Gryphon. He teacheth all Arts and Sciences in an instant, and 
is an Author of Bloodshed and Manslaughter. He teacheth all things 
Past, and to Come. If desired he causeth the love both of Friends and 
of Foes. He can make a Man to go Invisible. And he hath under 
his command 36 Legions of Spirits. His Seal is this, to be, etc. 

Sign: Q, 0°- 4°, July 23 - 27, Decan: Q ©, Rank: President & Earl = § d\ 
Ruler: Goap, Shem: Nithhaiah, Arch: Michael, Orig: ? 


'Bl* YitJfc* 

(26.) BUNE, or BlME. —The Twenty- 
sixth Spirit is Bune (or Bime). He is a f 
Strong, Great and Mighty Duke. He 
appeareth in the form of a Dragon with 
three heads, one like a Dog, one like a 
Gryphon, and one like a Man. He 
speaketh with a high and comely 
Voice. He changeth the Place of the 
Dead, and causeth the Spirits which be 
under him to gather together upon 

your Sepulchres. He giveth Riches unto a Man, and maketh 
him Wise and Eloquent. He giveth true Answers unto Demands. And 
he govemeth 30 Legions of Spirits. His Seal is this, unto the which 
he oweth Obedience. He hath another Seal but the first is the best. 



Sign: Q, 5°- 9°, July 28 - Aug 1, Decan: Q ©, Rank: Duke= $, 
Ruler: Goap, Shem: Haaiah, Arch: Michael, Orig: Unknown 
but might be related to the ancient Egyptian Goddess Buto. (This 
entity always delivers on money requests but not in the most 
pleasant manner.) 


Spirit is Ronove. He appeareth in the 
Form of a Monster. He teacheth the 
Art of Rhetoric very well and giveth 
Good Servants, Knowledge of 
Tongues, and Favours with Friends or Foes. He is a Marquis and 
Great Earl; and there be under his command 19 Legions of Spirits. 
His Seal is this, etc. 

Sign: Q, 10°- 14°, Aug 2-7, Decan: / 2!, Rank: Marquis & 
Earl = Ccf, Ruler: Goap, Shem: Ierathel, Arch: Michael, 
Orig: ? 


(28.) BERITH —The Twenty-eighth 
Spirit in Order, as Solomon bound 
them, is named Berith. He is a 
Mighty, Great, and Terrible Duke. 

He hath two other Names given 
unto him by men of later times, 
viz.: BEALE or BEAL, and BOFRY 
or BOLFRY. He appeareth in the Form of a Soldier with Red 
Clothing, riding upon a Red Horse, and having a Crown of Gold 
upon his head. He giveth true answers, Past, Present, and to Come. 
Thou must make use of a Ring in calling him forth, as is before spo¬ 
ken of regarding Beleth. He can turn all metals into Gold. He can 
give Dignities, and can confirm them unto Man. He speaketh with a 
very clear and subtle Voice. He govemeth 26 Legions of Spirits. His 
Seal is this, etc. 


2 8 

Sign: Q, 15°- 19°, Aug 8 - 12, Decan:/ 2|., Rank: Duke= % 
Ruler: Goap, Shem: Seehiah, Arch: Michael, Orig: ? 

(29. 36 ) * STOLAS, or STOLOS.— The 
Twenty-ninth (36th) Spirit is Stolas, or 
Stolos. He is a Great and Powerful Prince, 
appearing in the Shape of a Mighty Raven 
at first before the Exorcist; but after he 
taketh the image of a Man. He teacheth 
the Art of Astronomy, and the Virtues of Herbs and Precious Stones. 
He govemeth 26 Legions of Spirits; and his Seal is this, which is, 

Sign: Q, 20°- 24°, Aug 13 - 17, Decan:Y Cf, Rank: Prince = %, 

Ruler: Goap, Shem: Reiiel, Arch: Michael, Orig: ? 

* In our system Stolas (#36) has changed places with Astaroth (#29). 


(30.) FORNEUS.— The Thirtieth 
Spirit is Fomeus. He is a Mighty and 
Great Marquis, and appeareth in the 
Form of a Great Sea-Monster. He 
teacheth, and maketh men wonder¬ 
fully knowing in the Art of Rhetoric. 

He causeth men to have a Good Name, and to have the knowledge 
and understanding of Tongues. He maketh one to be beloved of his 
Foes as well as of his Friends. He govemeth 29 Legions of Spirits, 
partly of the Order of Thrones, and partly of that of Angels. His Seal 
is this, which wear thou, etc. 

Sign: Q, 25°- 29°, Aug 18-22, Decan: Ycf, Rank: Marquis = C, 

Ruler: Goap, Shem: Omael, Arch: Michael, Orig: Fallen Angel; 
of Thrones (3) and Angels (9) (Heavenly Levels according to 

(31.) FORAS or FORCAS —The Thirty- T" It c . 

first Spirit is Foras. He is a Mighty LdJtuJ (IaJ jje&l,. 

President, and appeareth in the Form of a T t T 

Strong Man in Human Shape. He can 
give the understanding to Men how they ,» 1^, 

may know the Virtues of all Herbs and - * |~ 

Precious Stones. He teacheth the Arts of Jutl. 

Logic and Ethics in all their parts. If desired he maketh men invisi¬ 
ble, (could be “invincible”. See Crowley’s note in his 1904 edition) 
and to live long, and to be eloquent. He can discover Treasures and 
recover things Lost. He ruleth over 29 Legions of Spirits, and his 
Seal is this, which wear thou, etc. 

Sign: KP, 0°- 4°, Aug 23 - 27, Decan: TCP §, Rank: President =§, 
Ruler: Ziminiar, Shem: Lecabel, Arch: Auriel, Orig: A Fallen Angel 
of unknown rank. 


(32.) ASMODAY. —The Thirty-second 
Spirit is Asmoday, or Asmodai 
(Asmodeus). He is a Great King, Strong, 
and Powerful. He appeareth with Three 
Heads, whereof the first is like a Bull, the 
second like a Man, and the third like a 
Ram; he hath also the tail of a Serpent, 
and from his mouth issue Flames of Fire. 

His Feet are webbed like those of a Goose. He sitteth upon an 
Infernal Dragon, and beareth in his hand a Lance with a Banner. He 
is first and choicest under the Power of AMAYMON, he goeth before 
all other. When the Exorcist hath a mind to call him, let it be abroad, 
and let him stand on his feet all the time of action, with his Cap or 
Headdress off; for if it be on, AMAYMON will deceive him and call 
all his actions to be bewrayed. But as soon as the Exorcist seeth 
Asmoday in the shape aforesaid, he shall call him by his Name, say¬ 
ing: “Art thou Asmoday?” and he will not deny it, and by-and-by he 
will bow down unto the ground. He giveth the Ring of Virtues; he 
teacheth the Arts of Arithmetic, Astronomy, Geometry, and all 
handicrafts absolutely. He giveth true and full answers unto thy 
demands. He maketh one Invincible. He showeth the place where 
Treasures lie, and guardeth it. He, amongst the Legions of AMAY¬ 
MON, govemeth 72 Legions of Spirits Inferior. His Seal is this which 
thou must wear as a Lamen upon thy breast, etc. 

Sign: HP, 5°- 9°, Aug 28 - Sept 1, Decan:TTJ §, Rank: King = ©, 

Ruler: Ziminiar, Shem: Vasariah, Arch: Auriel, Orig: Ancient 
Persian demon adopted by the Hebrews. Said to be the incest¬ 
uous offspring of Tubal-Cain and his sister, Naamah. Several of the 
legends of King Solomon’s magick involve Asmodeus... Because of 
his math skills I once evoked him to help me in a statistics course. I 
got an ‘A’ on the mid-term but flunked the final. (Asmoday is also “the 
demon of confusion. ..”) Our first High Priestess wanted me to evoke 
him for her but he refused to appear in the mirror. It was one of my 
first operations and I did not banish as well as I should have. Four hours 
later she woke up with a start, seeing him on the ceiling over her bed. 

A hasty exorcism solved the problem and we learned a valuable lesson: 
Don’t ever assume a spirit hasn’t arrived just because you can’t see it. 


(33.) GAAP. —The Thirty-third Spirit is 
Gaap. He is a Great President and a 
Mighty Prince. He appeareth when the 
Sun is in some of the Southern Signs, 
in a Human Shape, going before Four 
Great and Mighty Kings, as if he were 
a Guide to conduct them along on 
their way. His office is to make men 
Insensible or Ignorant; as also in Philosophy to make them Knowing, 
and in all the Liberal Sciences. He can cause Love or Hatred, also he 
can teach thee to consecrate those things that belong to the Dominion 
of AMAYMON his King. He can deliver Familiars out of the Custody 
of other Magicians, and answereth truly and perfectly of things Past, 
Present, and to Come. He can carry and re-carry men very speedily 
from one Kingdom to another, at the Will and Pleasure of the 
Exorcist. He ruleth over 66 Legions of Spirits, and he was of the 
Order of Potentates. His Seal is this to be made and to be worn as 
aforesaid, etc. 

Sign: TIP, 10°- 14°, Sept 2 - 7, Decan: r5?i. Rank: President & 
Prince = $ 2]., Ruler: Ziminiar, Shem: Iechuiah, Arch: Auriel, 
Orig: Fallen Angel, Order of Potentates (Powers). Heavenly 
Level 6. 

Turjufm >Seil 

(34.) FURFUR.—The Thirty-fourth 
Spirit is Furfur. He is a Great and 
Mighty Earl, appearing in the Form of 
an Hart with a Fiery Tail. He never 
speaketh truth unless he be compelled, 
or brought up within a triangle, A. 

Being therein, he will take upon him¬ 
self the Form of an Angel. Being bid¬ 
den, he speaketh with a hoarse voice. Also he will wittingly urge 
Love between Man and Woman. He can raise Lightnings and 


Thunders, Blasts, and Great Tempestuous Storms. And he giveth True 
Answers both of Things Secret and Divine, if commanded. He ruleth 
over 26 Legions of Spirits. And his Seal is this, etc. 

Sign: im 15°- 19°, Sept 8 - 12, Decan: %X, Rank: Earl = cf, 
Ruler: Ziminiar, Shem: Lehachiah, Arch: Auriel, Orig: ? 

(35.) MARCHOSIAS.— The Thirty-fifth i 
Spirit is Marchosias. He is a Great and i 
Mighty Marquis, appearing at first in l 
the Form of a Wolf having Gryphon’s 
Wings, and a Serpent‘s Tail, and 
Vomiting Fire out of his mouth. But 
after a time, at the command of the 
Exorcist, he putteth on the Shape of a 
Man. And he is a strong fighter. He 

faixlvStM Us, 

(Restored from the original) 

was of the Order of Dominations. He govemeth 30 Legions of 
Spirits. He told his Chief, who was Solomon, that after 1, 200 years 
he had hopes to return unto the Seventh Throne. And his Seal, is this, 
to be made and worn as a Lamen, etc. 

Sign: TIP, 20°- 24°, Sept 13-17, Decan: d $, Rank: Marquis = C, 
Ruler: Ziminiar, Shem: Kavakiah, Arch: Auriel, Orig: Fallen 
Angel, from Order of Dominations. (This spirit may have been 
counting Heavenly Thrones up from the bottom, in which case, 
according to St. Ambrose’s hierarchy, Dominations (3) would be 
the Seventh Level.) 

(36.) ASTAROTH.* —The Thirty-sixth Spirit is As- 
taroth. He is a Mighty, Strong Duke, and appeareth in 
the Form of an hurtful Angel riding on an Infernal 
Beast like a Dragon, and carrying in his right hand a 
Viper. Thou must in no wise let him approach too near 
unto thee, lest he do thee damage by his Noisome Breath. 
Wherefore the Magician must hold the Magical Ring 


J^UrvU'i*4 StaL .• 

near his face, and that will defend him. He giveth true answers of 
things Past, Present, and to Come, and can discover all Secrets. He 
will declare wittingly how the Spirits 
fell, if desired, and the reason of His 
own fall. He can make men wonderful¬ 
ly knowing in all Liberal Sciences. He 
ruleth 40 Legions of Spirits. His Seal is 
this, which wear thou as a Lamen 
before thee, or else he will not appear 
nor yet obey thee, etc. 

Sign: TIP, 25°- 29°, Sept 18-22, Decan: $, Rank: Duke = $, 
Ruler: Ziminiar, Shem: Monadel, Arch: Auriel, Orig: Canaanite 
and Phoenician Goddess Astarte, consort of Ba’al (Bael # 1.). 
She is placed in slot #36 presiding over the Autumnal Equinox 
in the sign of Virgo, Harvest Goddess of the Earth. In ancient 
times Astarte descended from Heaven down to the Underworld 
to ressurrect the dead Prince Ba’al at Autumn Equinox in The 
Festival of Seven Gates. This was the original “Dance of the 
Seven Veils” later attributed to Princess Salome in the Bible. 

(37.) PHENEX. —The Thirty-Seventh Spirit is Phenex (or Pheynix). 
He is a great Marquis, and appeareth like the Bird Phoenix, having 
the Voice of a Child. He singeth many sweet notes before the 
Exorcist, which he must not regard, but 
by-and-by he must bid him put on 
Human Shape. Then he will speak mar¬ 
vellously of all wonderful Sciences if 
required. He is a Poet, good and excel¬ 
lent. And he will be willing to perform 
thy requests. He hath hopes also to return to the Seventh Throne 
after 1, 200 years more, as he said unto Solomon. He govemeth 20 
Legions of Spirits. And his Seal is this, which wear thou, etc. 

Hii Jeojf. 

Sign: 0°- 4°, Sept 23 - 27, Decan: $, Rank: Marquis = C, 

Ruler: Amaymon, Shem: Aniel, Arch: Raphael, Orig: Ancient 
Egyptian Benu bird (Phoenix). Also a Fallen Angel, probably 
from the Order of Dominations as was Marchosias. 


(38.) HALPHAS, or MALTHUS.— The 
Thirty-eighth Spirit is Halphas, or 
Malthous (or Malthas). He is a Great 
Earl, and appeareth in the form of a 
Stock-Dove. He speaketh with a hoarse 
Voice. His Office is to build up Towers, 
and to furnish them with Ammunition and Weapons, and to send 
Men-of-War to places appointed. He ruleth over 26 Legions of 
Spirits, and his Seal is this, etc. 

jtialpiai hiS£t&l: 


Sign: 5°- 9°, Sept 28 - Oct 2, Decan: £1 $, Rank: Earl = <?, 

Ruler: Amaymon, Shem: Chaamiah, Arch: Raphael, Orig: ? 

(39.) MALPHAS.— The Thirty-ninth Spirit 
is Malphas. He appeareth at first like a 
Crow, but after he will put on Human 
Shape at the request of the Exorcist, and 
speak with a hoarse Voice. He is a 
Mighty President and Powerful. He can 
build Houses and High Towers, and can 
bring to thy Knowledge Enemies’ Desires 
and Thoughts, and that which they have done. He giveth Good 
Familiars. If thou makest a Sacrifice unto him he will receive it kind¬ 
ly and willingly, but he will deceive him that doth it. He govemeth 
40 Legions of Spirits, and his Seal is this, etc. 

Sign: , 10°- 14°, Oct 3-7, Decan: Ct ft, Rank: President = §, 

Ruler: Amaymon, Shem: Rehael, Arch: Raphael, Orig:? 

(40.) RAUM.—The Fortieth Spirit is 
Raum. He is a Great Earl; and appeareth 
at first in the Form of a Crow, but after the 
Command of the Exorcist he putteth 
on Human Shape. His office is to steal 

Rnum kti r j, c gi 


Treasures out of King’s Houses, and to carry it whither 
he is commanded, and to destroy Cities and Dignities 
of Men, and to tell all things, Past, and What Is, and what 
Will Be; and to cause Love between Friends and Foes. 

He was of the Order of Thrones. He govemeth 30 Legions 
of Spirits; and his Seal is this, which wear thou as aforesaid. 

Sign; =£:, 15°- 19°, Oct 8 - 12, Decan: £2= Ti, Rank: Earl = cf, 

Ruler: Amaymon, Shem: Ihiazel, Arch: Raphael, Orig: Fallen Angel; 
Order of Thrones. 

(41.) FOCALOR.—The Forty-first Spirit is Focalor, or 
Forcalor, or Furcalor. He is a Mighty Duke and Strong. 
He appeareth in the Form of a 
Man with Gryphon’s Wings. 

His office is to slay Men, and 
to drown them in the Waters, 
and to overthrow Ships of War, 
for he hath Power over both 
Winds and Seas; but he will not 
hurt any man or thing if he be commanded to the con¬ 
trary by the Exorcist. He also hath hopes to return to 
the Seventh Throne after 1,000 years. He govemeth 
30 Legions of Spirits, and his Seal is this, etc. 

Sign: 20°- 24°, Oct 13 - 17, Decan: =2: £, Rank: Duke = $, 

Ruler: Amaymon, Shem: Hahahel, Arch: Raphael, Orig: 

Fallen Angel; Order of Thrones. 

(42) VEPAR.—The Forty-second Spirit is Vepar, or 
Vephar. He is a Duke Great and Strong and appeareth 
like a Mermaid. His office is to govern the Waters, and 
to guide Ships laden with Arms, Armour, and Ammuni- 


tion, etc., thereon. And at the 
request of the Exorcist he can cause 
the seas to be right stormy and to 
appear full of ships. Also he maketh 
men to die in Three Days by 
Putrefying Wounds or Sores, and 
causing Worms to breed in them. He 

29 Legions of Spirits, and his Seal is 
this, etc. 

(Partially restored from original) 

Sign: 25°- 29°, Oct 18 - 22, Decan: ^ Rank: Duke = $, 

Ruler: Amaymon, Shem: Mikael, Arch: Raphael, Orig: ? 

(43.) SABNOCK,—The Forty-third Spirit, as King 
Solomon commanded them into the Vessel of Brass, is 
called Sabnock, or Savnok. « 

He is a Marquis, Mighty, &Qv)LtlclC ni$ Seal.. 
Great and Strong, appearing 
in the Form of an Armed 
Soldier with a Lion’s Head, 
riding on a pale-coloured 
horse. His office is to build high Towers, Castles and 
Cities, and to furnish them with Armour, etc. Also he 
can afflict Men for many days with Wounds and 
with Sores rotten and full of Worms. He giveth Good 
Familiars at the request of the Exorcist. He comman¬ 
ded! 50 Legions of Spirits; and his Seal is this, etc. 

Sign: TTi, 0° - 4°, Oct 24 - 27, Decan: TIL, cf Rank: Marquis = C, 
Ruler: Corson, Shem: Vevaliah, Arch: Gabriel, Orig: May derive 
from the “Reporbated Angel Saboac”, one of Seven High Angels 
desanctified by the Roman Church in 745 A.D. (along with Uriel 
or Auriel, our traditional guardian of the Northern Quadrant). 


(44.) SHAX.—The Forty-fourth Spirit is Shax, or Shaz 
(or Shass). He is a Great Marquis and appeareth in the 
Form of a Stock-Dove, speaking with a voice hoarse, but 
yet subtle. His Office is to g, , , e . 
take away the Sight, ktS JfS/. 

Hearing, , 

or Understanding of any - 

Man or Woman at the com- ▼// 

mand of the Exorcist; and to steal money out of the houses of Kings, 
and to carry it again in 1,200 years. If commanded he will fetch 
Horses at the request of the Exorcist, or any other thing. 

But he must first be commanded into a Triangle, A, or else 
he will deceive him, and tell him many Lies. He can 
discover all things that are Hidden, and not kept by Wicked 
Spirits. He giveth good Familiars, somtimes. He govemeth 
30 Legions of Spirits, and his Seal is this, etc. 

Sign: ITU 5° - 9°, Oct 28 - Nov 1, Decan: TTU Cf, Rank: Marquis = 
Ruler: Corson, Shem: Ielahiah, Arch: Gabriel, Orig: ? 

(45.) VINE—The Forty-fifth Spirit is (j^ n SeliL ^ 

Vine or Vinea. He is a Great King, and 
an Earl; and appeareth in the Form of a 
Lion, riding upon a Black Horse, and 
bearing a Viper in his hand. His Office 
is to discover Things Hidden, Witches, Wizards, and Things Present, 
Past, and to Come. He, at the com-mand of the Exorcist will build 
Towers, overthrow Great Stone Walls, and make the Waters rough 
with Storms. He govemeth 36 Legions of Spirits. And his Seal is 
this, which wear thou, as aforesaid, etc. 

Sign: TTU 10° - 14°, Nov 2-6, Decan: TTU %, Rank: King = ©, 

Ruler: Corson, Shem: Sealiah, Arch: Gabriel, Orig: ? 


(46.) BIFRONS. —The Forty-sixth Spirit is called Bifrons, 
or Bifrous, or Bifrovs. He is an Earl, and appeareth in the 
Form of a Monster; but %lfrtr M 7%£e4, ( 

after a while, at the Com- J 
mand of the Exorcist, he 
putteth on the shape of a 
Man. His Office is to make 
one knowing in Astrology, 

Geometry, and other Arts and Sciences. He teacheth the 
Virtues of Precious Stones and Woods. He changeth Dead 
Bodies, and putteth them in another place; also he lighteth 
seeming Candles upon the Graves of the Dead. He hath 
under his Command 6(0) Legions of Spirits. His Seal is 
this, which he will own and submit unto, etc. 

Sign: TTL 15° - 19°, Nov 7 -12, Decan: TTL2J., Rank: Earl = c?> 
Ruler: Corson, Shem: Ariel, Arch: Gabriel, Orig: ? 

(47.) UVALL, VUAL, or VOVAL.—The Forty-seventh 
Spirit Uvall, or Vual, or Voval. He is a Duke, Great, 
Mighty, and Strong; and appeareth in the Form of a 
Mighty Dromedary at the first, but after a while at the 
Command of the Exorcist he putteth on Human Shape, 
and speaketh the Egyptian Tongue, but not perfectly. 

His Office is to procure the Love of Woman, and to tell 
Things Past, Present, and to Come. He also procureth 
Friendship between Friends and Foes. He was of the Order 
of Potestates or Powers. He 
govemneth 37 Legions of Spirits, 
and his Seal is this, to be made and 
worn before thee, etc. 

Sign: TTL 20° - 24°, Nov 13 - 17, Decan: TTLC, Rank: Duke =$, 

Ruler: Corson, Shem: Asaliah, Arch: Gabriel, Orig: Fallen Angel, 

Order of Powers. (Crowley reported that Uvall conversed in Coptic.) 

IruaL lilj Seal +•> 


(48.) HAAGENTI. —The Forty-eighth Spirit is Haagenti. 
He is a President, appearing in the Form of a Mighty 
Bull with Gryphon’s Wings. 

This is at first, but after, at the 
Command of the Exorcist he 
putteth on Human Shape. His 
Office is to make Men wise, 
and to instruct them in divers things; also to Transmute 
all Metals into Gold; and to change Wine into Water, and 
Water into Wine. He govemeth 33 Legions of Spirits, 
and his Seal is this, etc. 

Sign: TTL 25° - 29°, Nov 18 - 22, Decan: 1TLC, Rank: President = $, 
Ruler: Corson, Shem: Mihael, Arch: Gabriel, Orig: ? 

(49.) CROCELL. —The Forty-ninth Spirit is Crocell, or 
Crokel. (PROCEL in Sloane 2731.) He appeareth in the 
Form of an Angel. He is a 
Duke Great and Strong, 
speaking something Mys¬ 
tically of Hidden Things. 

He teacheth the Art of 
Geometry and the Liberal 
Sciences. He, at the 
Command of the Exorcist, will produce Great Noises like 
the Rushings of many Waters, although there be none. He 
warmeth Waters, and discovereth Baths. He was of the 
Order of Potestates, or Powers, before his fall, as he de¬ 
clared unto the King Solomon. He govemeth 48 Legions of 
Spirits. His Seal is this, the which wear thou as aforesaid. 

TVt )ceihis Seal. 

Sign: /, 0° - 4°, Nov 24 - 27,.Decan: / 2J., Rank: Duke =$, 
Ruler: Goap, Shem: Vehuel, Arch: Michael, Orig: Fallen Angel; 
Order of Powers. 


(50.) FURCAS.— The Fiftieth Spirit is Furcas. He is 
a Knight, and appeareth in the Form of a Cruel Old Man 
with a long Beard and a hoary 

Head, riding upon a pale- f \*rCQSJp.i4 fetal. 
coloured Horse, with a Sharp 
Weapon in his hand. His 
Office is to teach the Arts of 
Philosophy, Astrology, Rhetoric, Logic, Cheiromancy, 
and Pyromancy, in all their parts, and perfectly. He hath 
under his Power 20 Legions of Spirits. His Seal, or Mark, 
is thus made, etc. 

Sign: /, 5° - 9°, Nov 28 - Dec 2, Decan: / 2|, Rank: Knight = ti. 
Ruler: Goap, Shem: Daniel, Arch: Michael, Orig: The only Saturnian 
Spirit in the Brass Vessel. Furcas has attributes of the Greek 
and Phoenician God, Kronos. (In the fully rectified Goetia there 
would be 12 Saturnian attributions.) 

(51.) BALAM. — The Fifty-first Spirit is Balam or 
Balaam. He is a Terrible, Great, and Powerful King. 

He appeareth with three Heads: 

the first is like that of a Bull; B&l&yfr hU£c<ll 
the second is like that of a 
Man; the third is like that of a 
Ram. He hath the Tail of a 
Serpent, and Flaming Eyes. 

He rideth upon a furious Bear, and carrieth a Boshawk 
upon his Fist. He speaketh in a hoarse Voice, Giving True 
Answers of Things Past, Present and to Come. He maketh 
men to go invisible, and also to be Witty. He govemeth 
40 Legions of Spirits. His Seal is this, etc. 

Sign: A 10° - 14°, Dec 3 - 7, Decan: / cf. Rank: King = ©, 
Ruler: Goap, Shem: Hachasiah, Arch: Michael, Orig: Biblical. 
Canaanite sorcerer from the Old Testament. 


(52.) ALLOCES.—The Fifty-second Spirit is Alloces, 

Alocas or Allocer. He is a Duke, Great, Mighty, and Strong, 
appearing in the Form of a Soldier 
riding upon a Great Horse. His 
Face is like that of a Lion, very 
Red, and having Flaming Eyes. 

He speaketh in a very big, hoarse 
voice. His Office is to teach the 
Art of Astronomy, and all the 
Liberal Sciences. He bringeth unto thee Good Familiars; also 
he ruleth over 36 Legions of Spirits. His Seal is this, which, etc. 

Sign: A 15° - 19°, Dec 8 - 11, Decan: / cf, Rank: Duke = $, 

Ruler : Goap, Shem: Imamiah, Arch: Michael, Orig: ? 

(53.) CAMIO or CAIM.—The Fifty-third Spirit is 
Camio, or Cairn. He is a Great President, and appeareth 
in the Form of the Bird called a Thrush at first, but 
afterwards he putteth on the Shape of a Man carrying 
in his Hand a Sharp Sword. He ✓-» , i , 
seemeth to answer in Burning ^ cLttH. 

Ashes, or in Coals of Fire. He 
is a Good Disputer. His Office 
is to give unto Men the Under¬ 
standing of all Birds, Lowing 
of Bullocks, Barking of Dogs, 
and other Creatures; and also of the Voice of the Waters. 
He giveth True Answers of Things to Come. He was 
of the Order of Angels, but now ruleth over 30 Legions 
of Spirits Infernal. His Seal is this, which wear thou, etc. 

Sign : /, 20° - 24°, Dec 12 - 16, Decan: / ©, Rank: President = 

Ruler : Goap, Shem: Nanael, Arch: Michael, Orig: Fallen Angel; Order 
of Angels (9 = Yesod). 


(54.) MURMUR, or MURMUS. —The Fifty-fourth Spirit 
is called Murmur, or Murmus, or Murmux. He is a Great 
Duke, and an Earl; and 
appeareth in the Form of a 
Warrior riding upon a Gryp¬ 
hon, with a Ducal Crown 
upon his Head. There do go 
before him those his Min¬ 
isters with great Trumpets sounding. His Office is to 
teach Philosophy perfectly, and to constrain Souls Deceased 
to come before the Exorcist to answer those questions which 
he may wish to put to them, if desired. He was partly of the 
Order of Thrones, and partly of that of Angels. He now 
ruleth 30 Legions of Spirits. And his Seal is this, etc. 

Sign: /, 25° - 29°, Dec 17 - 21, Decan: / ©, Rank: Duke = $, 
Ruler: Goap, Shem: Nithael, Arch: Michael, Orig: Fallen Angel; 
partly of Thrones (3 = Chesed) and Angels (9 = Yesod). The Patron 
Demon of Necromancers. 

(55.) OROBAS.—The Fifty-fifth Spirit is Orobas. He is a great 
and Mighty Prince, appearing at first like a Horse; but after the 
command of the Exorcist he putteth on the Image of a Man. His 
Office is to discover all things 
Past, Present, and to Come; also 
to give Dignities, and Prelacies, 
and the Favour of Friends and of 
Foes. He giveth True Answers 
of Divinity, and of the Creation 
of the World. He is very faithful unto the Exorcist, and will not 
suffer him to be tempted of any Spirit. He govemeth 20 Legions 
of Spirits.His Seal is this, etc. 


Sign: ^5, 0° - 4°, Dec 22 - 26, Decan: Tt, Rank : Prince = %, 
Ruler: Ziminiar, Shem: Mebahiah, Arch: Auriel, Orig: ? 


(56.) GREMORY, or GAMORI. —The Fifty-sixth Spirit 
is Gremory, or Gamori. He is a Duke Strong and Pow¬ 
erful, and appeareth in the ^ iff < 

Form of a Beautiful Woman, y efHOfy 1 , 
with a Duchess’s Crown tied 
about her waist, and riding 
on a Great Camel. His Office is 
to tell of all Things Past, Pres- ... 
ent, and to Come; and of Treasures Hid, and what they 
lie in; and to procure the Love of Women both Young 
and Old. He govemeth 26 Legions of Spirits, and his Seal 
is this, etc. 

Sign: PS, 5° - 9°, Dec 27-31, Decan: ft. Rank: Duke = $, 
Ruler: Ziminiar, Shem: Poiel, Arch: Auriel, Orig: unknown 
but obviously of a female nature. 

(57.) OSE, or VOSO.—The Fifty-seventh Spirit is Oso, Ose, 
or Voso. He is a Great President, and appeareth like a Leopard 
at the first, but after a little 
time he putteth on the 
Shape of a Man. His Of¬ 
fice is to make one cun¬ 
ning in the Liberal Sci¬ 
ences, and to give True 
Answers of Divine and Secret Things; also to change a Man 
into any Shape that the Exorcist pleaseth, so that he that is so 
changed will not think any other thing than that he is in verity 
that Creature or Thing he is changed into. He govemeth 
30 Legions of Spirits, and this is his Seal, etc. 

10 S€ hi*4eal 

Sign: r&, 10° - 14°, Jan 1-5, Decan: $, Rank: President = $, Ruler: Ziminiar, 

Shem: Nemamiah, Arch: Auriel, Orig: unknown. The Patron Demon of shape-shifters, 
werewolves and leopard men. An older Goetia codex (Scot’s The Discoverie of Witchcraft ) 
warns that Ose brings on madness in the form of delusions of grandure. During an operation 


where I acted as receiver, Ose told me that he was “Not an evil spirit but rather 
a spirit of evil. ’YSee The Evocation ofNithael .) In our fully rectified arrangement Ose ' 
would be a Mercurial Air Sign. (In this case the 777 assignment falls in the correct 
triplicity whereas the straight progression does not — but then exceptions prove 
the rule.) No matter what slot you put Ose in this entity should not be contacted 
by inexperienced operators and receivers. 

(58.) AMY, or AVNAS.—The Fifty-eighth Spirit is Amy, 
or Avnas. He is a Great President, and appeareth 
at first in the Form of a Flaming 
Fire; but after a while he putteth 
on the Shape of a Man. His 
office is to make one Wonder¬ 
fully) Knowing in Astrology 
and all the Liberal Sciences. He 
giveth Good Familiars, and can betray (as per SI. 2731) Treasure 
that is kept by Spirits. He is partly of the Order of Angels and 
partly of Potentates (Powers). He hopes to return to the Seventh 
Throne in 1200 years. He govemeth 36 Legions of Spirits, 
and his Seal is this, etc. 



Sign: r&, 15° - 19°, Jan 6 - 10, Decan: % $, Rank: President = $, 
Ruler: Ziminiar, Shem: Ieialel, Arch: Auriel, Orig: Fallen Angel; 
Order of Angels and of Powers. 

(59.) ORIAX, or ORIAS. —The Fifty-ninth Spirit is 
Oriax, or Orias. He is a Great Marquis, and appeareth 
in the Form of a Lion, riding . , /« 0-1 

upon a Horse Mighty and Strong, O 1 ***?* ' 4 

with a Serpent’s Tail; and he “ 

holdeth in his Right Hand two 
Great Serpents hissing. His 
Office is to teach the Virtues of 
the Stars, and to know the Mansions of the Planets, and how 


to understand their Virtues. He also transformed! Men, and 
he giveth Dignities, Prelacies, and Confirmation thereof; also 
Favour with Friends and with Foes. He doth govern 30 Legions 
of Spirits; and his Seal is this, etc. 

Sign: r&, 20°- 24°, Jan 11-15, Decan: Rank: Marquis = (D, 

Ruler: Ziminiar, Shem: Harachel, Arch: Auriel, Orig: unknown. 

Has a relation to Mitriatic symbolism. Might also be one of the 
Phoenician Seven Spirits of Creation. 

(60.) VAPULA, or NAPHULA. —The Sixtieth Spirit is 
Vapula, or Naphula. He is a Duke Great, Mighty, and 
Sttong; appearing in the Form fipjttrjy* fy JST 
of a Lion with Gryphon s Iff * 

Wings. His Office is to make ( 

Men Knowing in all Hand¬ 
crafts and Professions, also in 
Philosophy, and other Sciences. He govemeth 36 Legions 
of Spirits, and his Seal or Character is thus made, and 
thou shalt wear it as aforesaid, etc. 

Sign: 25°- 29°, Jan 16 - 19, Decan: £ $, Rank: Duke = $, 

Ruler: Ziminiar, Shem: Mizrael, Arch: Auriel, Orig: ? 

(61.) ZAGAN.— The Sixty-first Spirit is Zagan. He 
is a Great King and President, appearing at first in the 
Form of a Bull with Gryphon’s Wings; but after a while 
he putteth on Human Shape.. ' 

He maketh Men Witty. He ' Hh &*al. 

can turn Wine into Water, 
and Blood into Wine, also 
Water into Wine. He can 
turn all Metals into Coin 


of the Dominion that Metal is of. He can even make 
Fools wise. He govemeth 33 Legions of Spirits, and his 
Seal is this, etc. 

Sign: zz, 0° - 4°, Jan 20 - 24, Decan: zz n, Rank: King = O, 
Ruler: Amaymon, Shem: Umabel, Arch: Raphael, Orig: ? 

(62.) VOLAC, or VALAK, or VALAU, or UALAC.—The 
Sixty-second Spirit is Volac, or Valak, or Valu. He is a 
President Mighty and Great, n i . 

and appeareth like a Child with h&i Jta(; 

Angel’s Wings, riding on a 
Two-headed Dragon. His Office 
is to give True Answers of 

Hidden Treasures, and to tell where Serpents may be 
seen. The which he will bring unto the Exorciser without 
any Force or Strength being by him employed. He govemeth 
38 Legions of Spirits, and his Seal is thus. 

iriliac hu 

Sign: zz, 5° - 9°, Jan 25 - 29, Decan: zz T^, Rank: President = $, 
Ruler: Amaymon, Shem: Iahhel, Arch: Raphael, Orig: ? 

Jlndiws Ik^,xl, 

(63.) ANDRAS.— The Sixty-third Spirit is Andras. He is a Great 
Marquis, appearing in the Form of an Angel with a Head like 
a Black Night Raven, riding upon a strong 
Black Wolf, and having a Sharp and Bright 
Sword flourished aloft in his hand. His 
Office is to sow Discords. If the Exorcist 
have not a care, he will slay both him and 
his fellows. He govemeth 30 Legions of 
Spirits, and this is his Seal, etc. 

Sign: zz, 10° - 14°, Jan 30 - Feb 3, Decan: zz £, Rank: Marquis: C, 
Ruler: Amaymon, Shem: Annauel, Arch: Raphael, Orig: ? 


The Sixty-fourth Spirit is Haures, or Hauras, or Havres, 
or Flauros. He is a Great 
Duke, and appeareth at 
first like a Leopard, 

Mighty, Terrible, and 
Strong, but after while, 
at the Command of the 
Exorcist, he putteth on 
Human Shape with Eyes 
Flaming and Fiery, and a 
most Terrible Countenance. He giveth True Answers 
of all things, Present, Past, and to Come. But if he be 
not commanded into a Triangle, A, he will Lie in all 
these Things, and deceive and beguile the Exorcist in 
these things, or in such and such business. He will, 
lastly, talk of the Creation of the World, and of Divinity, 
and of how he and other Spirits fell. He destroyeth 
and bumeth up those who be the Enemies of the Exor¬ 
cist should he so desire it; also he will not suffer him 
to be tempted by any other Spirit or otherwise. He 
govemeth 36 Legions of Spirits, and His Seal is this, 
to be worn as a Lamen, etc. 


Sign: 15° - 19°, Feb 4-8, Decan: Rank: Duke = $, 

Ruler: Amaymon, Shem: Mecheiel, Arch: Raphael, Orig: 
a Fallen Angel who will not reveal his former rank. He might 
be related to the Egyptian God, HOROS not so much from the 
discription but rather the similarity of his name and the bird 
like nature of his sigil. 

(65.) ANDREALPHIS.— The Sixty-fifth Spirit is Andre- 
alphus. He is a Mighty Marquis, appearing at first in 
the form of a Peacock, with great Noises. But after a 
time he putteth on Human shape. He can teach 



Geometry perfectly. He maketh 
Men very subtle therein; and in 
all Things pertaining unto Men¬ 
suration or Astronomy. He can 
transform a Man into the Like¬ 
ness of a Bird. He govemeth 
30 Legions of Infernal Spirits, and his Seal is this, etc. 

Sign: zz, 20° - 24°, Feb 9-13, Decan: ™ $, Rank: Marquis = <C, 
Ruler: Amaymon, Shem: Damabiah, Arch: Raphael, Orig: ? 

(66.) CIMEJES, or ClMEIES, or KlMARIS.—The Sixty- 
sixth Spirit is Cimejes, or Cimeies, or Kimaris. He is a 
Marquis, Mighty, Great, t . 

Strong and Powerful, CtlftCcC/ 

appearing like a Valiant 
Warrior riding upon a 
goodly Black Horse. He 
ruleth over all Spirits in the parts of Africa. His Office is 
to teach perfectly Grammar, Logic, Rhetoric, and to 
discover things Lost or Hidden, and Treasures. He gover¬ 
ned! 20 Legions of Infemals; and his Seal is this, etc. 

Sign: zz, 25° - 29°, Feb 14 - 18, Decan: Rank: Marquis = C, 

Ruler: Amaymon, Shem: Menkiel, Arch: Raphael, Orig: unknown 
but probably from Morocco. 

(67.) AMDUSIAS, or AMDUKIAS.—The Sixty-seventh 
Spirit is Amdusias, or Amdukias (Anduscias in Sloane 
2731). He is a Duke Great and oj 

Strong, appearing at first like 
a Unicom, but at the request 
of the Exorcist he standeth 
before him in Human Shape, 


causing Trumpets, and all manner of Musical 
Instruments to be heard, but not soon or immiediately. 
Also he can cause Trees to bend and incline according 
to the Exorcist’s Will. He giveth Excellent Familiars. 
He govemeth 29 Legions of Spirits. And his Seal is 
this, etc. 

Sign: K, 0° - 4°, Feb 19 - 23, Decan: X 2|, Rank: Duke = $, 
Ruler: Corson, Shem: Eiael, Arch: Gabriel, Orig: ? 

(68.) BELIAL.—The Sixty-eighth Spirit is Belial. He 
is a Mighty and a Powerful King, and was created next 
after LUCIFER. He appeareth in the Form of Two Beau¬ 
tiful Angels sitting in a Chariot of 
Fire. He speaketh with a Comely 
Voice, and declareth that he fell 
first from among the worthier sort, 
that were before Michael, and 
other Heavenly Angels. His Office 
is to distribute Presentations and Senatorships, etc.; and to 
cause favour of Friends and of Foes. He giveth excellent 
Familiars, and govemeth 50 Legions of Spirits. Note well that 
this King Belial must have Offerings, Sacrifices and 
Gifts presented unto him by the Exorcist, or else he will 
not give True Answers unto his Demands. But then he 
tarrieth not one hour in the Tmth, unless he be con¬ 
strained by Divine Power. And his Seal is this, which is 
to be worn as aforesaid, etc. 

'dial kljdial, — 

Sign: X, 5° - 9°, Feb 24 -29, Decan: X %, Rank: King = ©, Ruler: Corson, 
Shem: Chabuiah, Arch: Gabriel, Orig: a Fallen Angel formerly of high rank. 

Order of Virtues (5 = Geburah). Considered synonymous with Satan in the DEAD 
SEA SCROLLS. Possibly the most dangerous spirit in the Goetia. Sacrifices and 
offerings are required. If you must experiment with this entity use powdered bull’s 
blood (blood meal fertilizer) and a flamming libation of brandy (as the late Vincent 
Price suggested: “Good brandy, please.”). 


(69.) DECARABIA. —The Sixty-ninth Spirit is Decarabia. He appeareth 
in the Form of a Star in a Pentacle at first; but after, at the command 
of the Exorcist, he putteth on the image <Ual . 

of a Man. His Office is to discover the V 
Virtues of Birds and Precious Stones, 
and to make the Similitude of all kinds 
of Birds to fly before theExorcist, 
singing and drinking as natural Birds do. He govemeth 30 Legions of 
Spirits, being himself a Great Marquis. And this is his Seal, which is 
to be worn, etc. 

Sign: X, 10° - 14°, Mar 1 - 5, Decan: X (D, Rank: Marquis = C, 
Ruler: Corson, Shem: Raehel, Arch: Gabriel, Orig: ? 

(70.) SEERE, SEAR, or SEIR.—The Seventieth Spirit is Seere, 

Sear, or Seir. He is a Mighty Prince, and Powerful, under 
AMAYMON, King of the East. He appeareth in the Form of a 
Beautiful Man, riding upon a yt hitSeal 

Winged Horse. His Office is to go 
and come; and to bring abundance 
of things to pass on a sudden, and 
to carry or re-carry anything 
whither thou wouldest have it to 
go, or whence thou wouldest have it from. He can pass over the 
whole Earth in the twinkling of an Eye. He giveth a True relation 
of all sorts of Theft, and of Treasure hid, and of many other things. 
He is of an indifferent Good Nature, and is willing to do anything 
which the Exorcist desireth. He govemeth 26 Legions of Spirits. 
And this his Seal is to be worn, etc 

Sign: X. 15° - 19°, Mar 6 - 10, Decan: X C. Rank: Prince = 2|., 

Ruler: Corson, Shem: Iibamiah, Arch: Gabriel, Orig: possibly Persian. 

Excellent for long range consciousness projection. 


(71.) DANTALION. —The Seventy-first Spirit is Dan- 
talion. He is a Duke Great and Mighty, appearing in 
the Form of a Man with many 7/ 

Countenances, all Men’s and ^aw/a/tW Lti SeuCT 
Women’s Faces; and he hath a 
Book in his right hand. His 
Office is to teach all Arts and 
Sciences unto any; and to 
declare the Secret Counsel of any one; for he knoweth 
the Thoughts of all Men and Women, and can change 
them at his Will. He can cause Love, and show the Simil¬ 
itude of any person, and show the same by a Vision, let 
them be in what part of the World they Will. He govemeth 
36 Legions of Spirits; and this is his Seal, which wear 
thou, etc. 

Sign: X, 20° - 24°, Mar 11 -15, Decan: X d\ Rank: Duke = $, 
Ruler: Corson, Shem: Haiaiel, Arch: Gabriel, Orig: ? 

(72.) ANDROMALIUS — The Seventy-second Spirit in Order is 
named Andromalius. He is an Earl, Great and Mighty, appearing 
in the Form of a Man holding a 
Great Serpent in his Hand. His 
Office is to bring back both a 
Thief, and the Goods which be 
stolen; and to discover all 
Wickedness, and Underhand 
Dealing; and to punish all Thieves and other 
Wicked People and also to discover Treasures that be Hid. He 
ruleth over 36 Legions of Spirits. His Seal is this, the which 
wear thou as aforesaid, etc. 

/US H 

Sign: X, 25° - 29°, March 16 -20, Decan: X Cf, Rank: Earl = cf, 
Ruler: Corson, Shem: Mumiah, Arch: Gabriel, Orig: ? 


Goetia rulers of the Quarters 

This is the first time that the sigils of the Goetia Rulers of the 
Quadrants have ever been seen outside of the inner sanctum. These 
signatures were obtained from the Rulers themselves during evoca¬ 
tions undertaken by the author. You are free to use them in your pri¬ 
vate workings but they may not be republished without our written 
permission. I refer to them not as “Kings” but as “Rulers” because 
Corson, Ruler of the West had a definate female aspect while 
Amaymon, Goap and Ziminiar were definately masculine in nature. 

Amaymon rules the ariel spirits of the arts and sciences in the 
East, Goap controls the fiery spirits of wrath and dominiation in the 
South, Corson oversees the spirits of prophecy and divination in the 
West, while Ziminiar commands the forces that ensure prosperity and 
material accomplishment. 

Considering that our rectified Goetia is to be reorganized in 
accordance with the four philosophical elements, I wanted to know the 
difference between these Rulers and the traditional Elemental Kings 
and Queens. Ziminiar answered: “Ghob, (the Gnome King) is ruler of 
the Spirits of the Rocks, whereas I am the ruler of the Spirits of the 
Inner Earth. ” 

Amaymon Goap Ziminiar Corson 

vvijz-fcty-* 7-ton \^oy 


Every serious practitioner of this system should evoke these 
great rulers at the outset of the cycle of working. Remember that they 
are directly controlled by the Four Great Archangels of the Quarters. 


The sigils of the great Archangles of the Quarters should therefore be 
drawn on the reverse of the sigils of the Goetia Quadrant Rulers. The 
signatures of Michael, Raphael and Gabriel were traditional but there 
was no sigil for Auriel. To create one I used the method described by 
Geoffrey James in his book ANGEL MAGIC (the 9th Chapter of which 
recounts an O.T.A. invocation operation) of translating the Phoenician 
letters in Her name into an Arabic magical alphabet and then running 
them together to form a continious design. 

^ r^-I (D-L-— 

Raphael -- Traditional 

Michael -- Traditional 

Gabriel - Traditional 

Auriel ~ O. T. A. 


‘The Schemhamepfwrash 

T HE SCHEMHAMEPHORASH are seventy two Angels that form 
the extended Name of God. This formula actually preceeded 
the the use of Tetragrammaton in historical Kabbalah. The 
names of the angels are derived from three verses in the book of 
Exodus (Vs. 19-21, Exodus xiv.) and are not permutations of YHVH, 
although such a scheme was used to create a later version of the 72 
Holy Names. The Angelic Names we use are taken from Agrippa. The 
sequence and spelling does not always agree with Mathers’ version of 
Blaise Viginaire’s sigils or with the angelic names accompanying 
Thomas Rudd’s Latin versicles — so we were required to create a com¬ 
posite of these three lists L making sure that the sigil matches the name 
regardless of position. 

Golden Dawn magicians will point out that these sigils start at 
0° Q (Leo) in their system but I would be very surprised if “The Great 
Magician, Blaise Viginaire” intended to use them in a sidereal pro¬ 
gression. (See Documentary Appendix.) 

These sigils and verses are to be drawn and written on the back 
of the parchment sigil of your Goetia spirit. Before beginning the con¬ 
juration, the sigil should be taken from the Brass Vessel, both sides 
should be shown to the receiver and then the Latin verse is read by the 
Magus to invoke the power of the Angel. (See video.) 

1. Tu Domine susceptor meus es 

gloria mea et exaltans Caput 
meum: — Vehuiah 

2. Et tu Domine ne elongaveris 
auxilium tuum a me, ad 
defensionem meam conspice: 

— Ieliel 

3. Dicam Domino susceptor meus 

es tu, et refugium meum Deus 
meus sperabo in sum: — Sitael 

rSki ra 




6 . 


Convertere Domino, et eripe 
animam meam, salvum me fac 
propter misericordiam tuam : 

— Elemiah 


Ex qui sive Dominum et 
exaudivit me, et ex omnibus 
tribulationibus eripuit me: 

— Mahasiah 

Psalite Domino qui habitat in 

Sion annunciate inter gentes- < 4 ^ i a l — 'th 3 

studia eius: — Lelahel '-- 1 J 

Miserator et misericors 
Dominus, longanimus et 
multum misericors: 

— Akaiah 

8 . 


10 . 

Venite, adoremus, et procidamus 
ante Dominum qui ferit nos: 

— Cahethel 

Reminiscere miserationum tuarum 
Domine et miserationum tuarum 
quae a saeculo sunt: — Haziel 

> 4 - 

Fiat misercordia tua super nos, 
quemadmodu speravimus in te: 

— Aladiah 

11. Vivit Dominus et benedictus Deus 
meus et exaltetur Deus salutis meae: 

— Lauiah 

12. Ut quid Domine recessisti longe 
despiris in opportunitatibus in 
tribulatione :— Hahaiah 

13. Jubilate Domino omnis Terra, 
Cantate, et exultate, et Psallite: 



Et factuts est Dominus refugium, 
et Deus meus in adjutorium spei meae: 

— Mebahel 

4 3 

15. Et factus est mihi Dominus in refugium 
et Deus meus in adjutorium spei meae: 

— Hariel 

16. Domine Deus salutis meae in 
die clamavi et nocte coramte: 

— Hakamiah 

17. Domine Dominus noster quam 
admirabile est nomen tuum in 
universa terra: — Leviah 

18. Iudica me Domine secundum 
misericordiam et iustitiam tuam 
Domine Deus meus et non 
supergaudeant mihi: — Caliel 


20 . 

21 . 

22 . 

Expectans expectavi Dominum 
et intendit mihi: —Luuviah 

Et nomen Domini invocabo O Domine 
libera animam meam:— Pahaliah 

Xeo autem in te speravi Domine dixi 
Deus meus es tu:— Nelkael 

Dominus custodit te, Dominus protectio 
tua super manum dextram tuam: 

— Iaiaiel 

23. Dominus custodit introitum tuum et 
exitum tuum ex nunc et usque in 
saeculum:— Melahel 


Beneplacitum est Domino super 
timentes eum, et in iis qui sperant 
super misercordiam eius: 

— Chahuiah 


Confitebor tibi Domine in lote corde 
meo narrabo omnia mirabilia tua: 

— Nithhaiah 





Clamavi in toto corde meo, exaudi 
me Domine, iustificationes meas 
requiram: — Haaiah 

Eripe me Domine ab homine malo 
a viro iniquo eripe me: —Ierathel 

Deus ne elongeris a me Deus meus in 
auxilium meum respice: — Seehiah 

Ecce Deus adiuvat me et Dominus 
susceptor est animae meae:— Reiiel 

30. Quoniam tu es potentia mea Domine. 
Domine spes mea a iuventute mea: 

— Omael 

31. Introibo in potentia Domini, Deus 
meus memorabor iustitiae tuae solius: 

— Lecabel 

32. Quia rectum est verbum Domini et 
omnia opera eius in fide:— Vasariah 

33. Dominus scit cogitationes hominum 
quoniam vana sunt: — Iechuiah 


34. Speret Israel in Domino ex hoc nunc 
et usque in saeculum: — Lehachiah 

35. Dilexi quoniam exaudi Dominus 

vocem orationis meae : ■— Kavakiah 



Domini dilexi decorum domus tuae 
et locem habitationis gloriae tuae: 
— Monadel (see video) 

Domine Deus virtutum converte nos 
et ostende faciem tuam et salvi erimus: 

— Aniel 

lFi3 jd a 

Quoniam tu es Domine spes mea 
altissimum profuisti refugium tuum: 


39. Audivit Dominus et misertus est mihi 
Dominus factus est adiutor meus: 



Ut quid Domine repellis 
animam meam, avertis faciem 
tuam a me: —Ihiazel 

41. Domine libera animam meam a 
labiis iniquis et a lingua dolosa: 

— Hahahel 

°ffi D 



Domine custodit te ab omni malo et 
custodiet animam tuam:— Mikael 

Et Ego ad te Domine clamavit, et mane 
oratio meae praeveniet te: — Vevaliah 












Voluntaria eris mei beneplacita 
fac Domine et Judicia tua doce: 


Si dicebam motus est pes meus 
misericordia tua Domine, adiuvabit 
me: — Sealiah 

Suavis Dominus universis et 
miserationes super omnia opera 

Quam magnificata sunt opera tua 
Domine, nimis profundae factae 
sunt cogitationes tuae: — Asaliah 

Notum fecit Dominus salutare tuum 
in conspectu gentium, revelabit 
justitiam suam: — Mihael 

Magnus Dominus et laudabilis et 
magnitudinis eius non est finis: 

— Vehuel 

_qsjr , 

Miserator et misericors Dominus, 
patiens et multum misericors: 

— Daniel 

Sit gloria Dominus in 
saeculul laetabitur Dominus 
in operibus suis : 


Confitebor Domino 
sacundum justitiam eius 
et Psallam nomini Domini 
altissimi: — Imamiah 

Cognovi Domine quia aequitas 
judicia tua et in veritate tua 
humiliasti me: — Nanael 


54. Dominus in Caelo paravit sedem 
suam et Regnum suum omnibus 
dominabitur: — Nithael 

55. Tu autem Domine in aetemum 
permanes et memoriale tuum in 
generationem et generationem: 

— Mebahiah 


56. Allevat Dominus omnes qui 

corruunt, et erigit omnes elisos: 




Qui timent Dominum speraverunt 
in Domino, adiutor eorum et 
protector eorum est:— Nemamiah 

58. Et anima mea turbata est valde sed 
tu Domine usque quo: -Ieialel 

/ * 0*0 

59. Ab ortu Solis usque ad 

occasum laudabile nomen 
Domini: — Harachel 

60. Iustus Dominus in omnibus 
viis suis et sanctus in omnibus 
operibus eius: — Mizrael 

61. Sit nomen Domini benedictum 
ex hoc nunc et usque in 
saeculum:— Umabel 


Vide quoniam mandata tua Domine 
dilexi secundum misericordiam 
vivificam: — Iahhel 


Servite Domino in Laetitia, introite 
in conspectu eius in exultatione: 

— Annauel 


64. Ecce oculi Domini super metuentes 
eum et in eis qui sperant super 
misericordiam eius : — Mecheiel 


65. Convertere Domine usque quo et 
deprecabilis esto super servos 
eius: — Damabiah 

66 . 

Ne derelinquas me Domine Deus 
meus ne discesseris a me: — Menkiel 


67. Delectare in Domino et dabit tibi 
petitiones cordis tui:— Eiael 


68 . 

Confitemini Domino quoniam bonus, 
quoniam in aetemam misericordia eius: 

— Chabuiah 

69. Dominus pars haereditatis meae et 
calicis meae tu es qui restitues 
haereditatem meam mihi: — Raehel 

70. In principio creavit Deus Caelum et 
Terram: — Iibamiah 


Confitebor Domino nimis in ore meo, 
et in medio multorum laudabo eum: 

— Haiaiel 


Convertere anima mea in requiem 
tuam quoniam Dominus 
benefaciet tibi: — Mumiah 

Here Ends The Schemhamephorash 

9{otes on bottoming Tage ... 


9{otes on Sdiemfiamepfwrasfi: - 

1. The sigil designs used in this section are scanned directly from a photo 
copy of MacGregor Mathers’ copy of Arsenal MS. 2495 “Characters 
or Seals of the 72 Schemahamphorasch (sic)” courtesy of Pat Zalewski. 
Those interested in the Golden Dawn version of this sequence should 
consult Zalewski’s The Kabbalah of the Golden Dawn, 1993. (See 
Documentary Appendix for an exhibit of the title folio of the Mathers’ 

2. The Latin verses used to invoke these Angels are taken from British 
Library Harley MS. 6482 as published by Adam McLean in A Treatise 
on Angel Magic, 1982. We have changed Dr Rudd’s spelling of the 
Angelic names to agree with those on our Master Mandala which is 
derived from Agrippa. The translations of these scriptural verses into 
English that McLean includes are possibly proprietory, therefore the 
interested reader should consult the McLean edition directly. The work 
would make an excellent addition to any magician’s library and is now 
available in an inexpensive paperback edition. 

Additional Note: - I am again including the sigils of the Four Great 
Archangels for easy reference. In our system they are directly related to 
the Angels of the Shemehamphorash. 

• I <P£— 

Raphael, Traditional 

Michael, Traditional 

Gabriel, Traditional 

Auriel, O.T.A. form 
(derived from ancient 
Arabic magical alphabet. 
See James’ Angel Magic.) 



Qoetia Spirits Rectified to the four 
Hermetic ‘Lkments and Quadrants 

This listing rearranges the 72 Spirits into four Elemental groupings 
by their characteristics and certain clues in their descriptions (e.g., 
“Appears in Sagittarius”, etc.). Their order of placement in these 
divisions has no significance beyond their sequential occurance in 
the original Sloane 2731 list. 

Ariel Spirits 

Fiery Spirits 

Watery Spirits 

Earthy Spirits 

Under Amaymon 

Under Goap 

Under Corson 

Under Ziminiar 



1 . 














































(#29. in our 










































(#36 in our 

































































Quick Reference Chart for Goetia/Ahnadet Operations: 


Color (King Scale) 



1. Kether 




2. Chokmah 




3. Binah 




4. Chesed 




5. Geburah 



Dragon’s Blood 

6. Tiphareth 




7. Netsach 




8. Hod 




9. Yesod 




10. Malkuth 

Citrine, olive, 


Dittany of Crete 

russett & Black 

Goetia Spirits 
(By Rank) 

Descending Formula (Atziluth) 

Ascending Formula 

1 . 

Eh heh yah 





3. Knights 

AhMahShaOh Elohim 


4. Princes 

El (Ool) 


5. Earls 

Elohim Gibor 


6. Kings 

AhMahShaOh Aloah Va-Da’ath 


7. Dukes 

AhMahShaOh Tzabaoth 


8. Presidents 

Elohim Tzabaoth 


9. Marquises 

Shaddi El Chai 


10 . 

Adonai Ha Aretz 


Note: The ascending formula is also the list of Archangels attributed to the 
Tree of Life and the planetary spheres. 














■ ■ ■ ■ 



























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I ■! 



























1 4 


















































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MagicaC‘letup[e furniture &‘Equipment 

H ERE IS WHERE WE COME to one of the most satisfying — 
and for some people perhaps the most frustrating - aspects of 
the art magical: building your temple equipment. Right at the 
outset let me explain that I have not provided fully scaled and dimen¬ 
sioned three view plans because some of you may not want to operate 
in a full size (18’ x 18’) temple setting. Our double cube altar is 42” 
high and just manages to go through a standard door frame. The out¬ 
side diameter of our Circle is, according to Solomon, nine feet — which 
means that, along with pillars in the north and south and room to cir¬ 
cumambulate, the 18’ x 18’ floor space is a minimum. Most spare bed¬ 
rooms aren’t that big. You’ll need a two car garage and then you’ll 
have to panel and insulate it or freeze in the winter time. Hypnotic 
magick doesn’t work very well when people’s teeth are chattering, so 
you may have a lot of remodeling to do just to make the temple com¬ 
fortable— and don’t forget ventilation; you can’t bum charcoal and 
incense in a completely sealed area. All considered, it might be better 
to scale down and settle for the spare bedroom when you are first get¬ 
ting started. 

Even so you may want to paint and carpet the area. Avoid black 
for two reasons: first it will not give you the deep, endless darkness 
that midnight blue will provide (black actually reflects light whereas 
blue totally absorbs it as any camera buff will tell you) — and, second- 


ly, if any profane invades your magical inner sanctum (and sooner or 
later this is certain to happen) black will convince him that you are a 
satanist. . . Real midnight blue paint has to be specially mixed at a 
paint store, but it should last a lifetime and is worth the trouble. Next 
get a dark blue indoor-outdoor carpet so that you have a completely 
blue chamber (see video). You may accent with burgundy drapes, vio¬ 
let veils, etc., but the basic color should always be dark blue. 

Now let’s move to the first item you’ll need to construct: the 
Magick Circle. The Circle can be made out of cloth or plywood. We’ve 
never used cloth so I can’t give any experienced advice on that. I opted 
for plywood backed with fiberboard (but I must confess that I spent a 
year designing and building props for Ringling Brother’s Circus, so I 
tend to build things that can be stepped on by elephants!). 


If you decide to use a fiberboard backing to keep the plywood 
from warping, then be sure to use plenty of carpenter’s wood glue and 
finishing brads. If you are wondering how to cut this monster out, this 
is the trick: drive a rod into the ground and tie a 4^2’ cord to it. Put 
your pencil through a loop on the far end and score an arc on the ply¬ 
wood. Drop back 14” and score an inside arc. Use a carpenter’s square 
to bring your beam compass line out at right angles to mark off the 
radius at each end of your circle section. Cut this section out and use 


it as a pattern for the next three sections. What could be simpler than 
that? For a lighter weight circle you might try laminating a top layer 
of masonite rather than fiberboard. It’s also a better painting surface. 

After you’ve cut out the four sections, sand them, prime coat 
them and paint them black with a one inch white border along the out¬ 
side and inside edge. Now you are ready to decorate. Even if you are 
not intending to use u.v. sensitive fluorescent paint L you will still 
have to undercoat all your decorations with white. All lettering and 
symbols in the East are in bright yellow, in the South, flaming scarlet, 
in the West, bright blue and in the North, bright green. (See the 
Phoenician/Hebrew alphabet.) You may also add the signs of the zodi¬ 
ac and their ruling planets around each of the elemental symbols. 

Now to the Double-cube altar which will be placed in the center 
of the Circle for Angelic invocations and other transcendental opera¬ 

The double cube should be exactly that; a double cube. The bot¬ 
tom half is painted black and the top half, white. Ours is made out of 
1 /4” plywood on a 2”x 2” frame with a top lid frame made from l”x 10” 
lumber. Our altar is so heavy we need a handtruck to move it back and 
forth from the temple to our outdoor henge. If you don’t have to do 
four offsite ceremonies a year I believe masonite for the four side pan¬ 
els and W* plywood for the top lid frame would be a better choice. 
Stay with the 2” x 2” frame, however, and make sure the top and 
incense chamber floor are both 1 /4” plywood. 

You’ll notice in the video that we have four alchemical symbols 
in bas-relief around the sides of the upper cube. The Spirit Wheel sym¬ 
bol in the East swings out on a hinge as the door to the incense cham¬ 
ber. The other symbols are ^ sulphur in the South, § mercury in the 
West and © salt in the North. You can jig them out of plywood with a 
scroll saw, then glue and tack them on. 

The altar top is also an area that can lend itself to further deco¬ 
ration. Look carefully at the video and see how we have painted the 
four quadrant colors (no fluorescents here) on the altar top and then 
applied a jigged-out, gold leafed compass rose with the Tetragram- 
maton letters at each directional point. Unless you apply several coats 
of clear liquid plastic varnish over the altar top it will quickly become 


marred, stained and chipped with all the charcoal, oils, incenses and 
candle drippings you are going to use on it. Build your altar to last. 

Solomon’s Triangle has no standard dimensions but the white 
inner triangle must be equilateral. You may have noticed that our 
outer triangle (the black border surrounding the white inner surface) is 
two inches higher at the peak. This adds an aspect of dynamic distor¬ 
tion to an an otherwise static design. It gives the Triangle an element 
mystery it deserves as a portal between the worlds. 

Screw eye 
(4 places typical) 

Triangle outer dim.= bottom: 37V, sides: 42” ea. Inner dim.= 31V al1 sides. Baseline 
3” up from bottom edge. Inner Circle =13” dia. Colors = outer border: black, outer letter¬ 
ing: scarlet, inner triangle: white, inner circle: forest green. Phoenician letters (see 


As for constructing your mirror, you have a number of choices: 
you might be able to find an antiqued smoked glass panel, of the type 
used by interior decorators, that appeals to you. I know this sounds 
like a mundane option but some of these designs are frankly more 
evocative than what you might be able to create — in any case you must 
have your glass professionally cut for you at a glass shop. This is not 
expensive. It will save you frustration and possibly serious injury. 
Also ask the glass shop to grind off the sharp edges for you so you 
won’t cut yourself handling the plate. 

Buy three cans of spray lacquer; one silver (luna), one copper 
(venus) and one gloss black. Clean your glass with alcohol or carbon 
tetrachloride, then mist the inner surface with the metallic spray paints. 
I use an inward spiraling circular pattern evocative of a vortex far out 
in the depths of outer space. Make sure you keep this pattern subtle 
and delicate. After your metallic mist effect has completely dried, 
place the glass plate over a piece of black poster board to see how it 
will look when you seal it over with the black paint. If you like the 
effect of the metallic mist on the black background, then spray it with 
three layers of black, letting each layer dry fully before applying the 
next coat. However, if you don’t like the effect (sometimes it is diffi¬ 
cult to get it right the first time) just wipe off all the metallic paints 
with thinner and start over again. Don’t settle for anything less than the 
best you can achieve. 

The place for your alchemical “fluid condenser”, if you choose 
to employ one, is on your cardboard backing. 2 - I suggest that you 
leave it off your first mirror or at least delay applying it until after you 
have successfully performed operations without it. The reason is this: 
your subconscious mind is more superstitious than your rational mind 
is and it will believe that the condenser is an essential part of the 
process if you start off using it at the beginning of your operations. It 
is much better to prove to yourself that you can make the magick hap¬ 
pen through the power of your mind than to depend on a rabbit’s foot 
or a mojo bag. If you want to add the condenser later, then do so. We 
have even experimented by charging our rock crystal Almadel ball 
with a 250,000 volt Yandergraff lightning machine — but this was only 
after we knew we didn’t need to. 


Your mirror should be anchored to the corrugated cardboard 
backing with several swatches of industrial grade double-sticky tape. 
(We have found double-sticky tape to be an essential item for practical 
magick.) The carboard backing is glued to the plywood round. Finally 
a plastic or metal bezel band is wrapped, glued and screwed in around 
the edge, holding everything together. (Be sure to drill start holes 
through the band and into the plywood. No hammering!) Four brass 
screw eyes must also be attached around the edge (you only need one 
if you don’t intend to suspend your mirror from overhead). 

The reason why you don’t want to permanently mount your mir¬ 
ror in your Triangle is that your mirror is also your Pentacle of Art. It 
is the fourth traditional implement of the Magus, the platter or shield 
of the Grail Hallows. You will use it for other magical functions 
besides Goetia skrying. For the reverse side (the plywood back) you 
might use the traditional Golden Dawn Earth Pentacle design — or, if 
you are more of a Pagan, we suggest the ten-pointed double penta¬ 
gram for the Sphere of Malkuth as shown and described below: — 

O.T.A. Magick Mirror ~ Reverse side. Earth Pentacle. Colors = Border 
band: gold, upright pentagram: gold, downward pentagram: silver. 
Quadrants colors: citrine, olive, russet and black. 


You will notice that our pentacle differs from the Golden Dawn 
version only in the selection of the central design. We use the double 
pentagram to form a ten-pointed “Malkuth-Asshia” decagram appro¬ 
priate to the element, the sphere and the dimension. You should also 
acquire a 3’ x 3’ square of green silk to wrap up the mirror-pantacle 
when not in use, or to cover it, as with a veil, before an operation. You 
may also hang the mirror on the Triangle with the pentacle side out¬ 
ward when the equipment is not in use — but this should only be a tem¬ 
porary expedient. 

The Circle, Altar, Mirror and Triangle are the major items of 
equipment you will need to construct in order to practice the O.T.A.’s 
Goetia/Almadel system. However, you should not neglect the four 
Archangels of the Quarters. I suggest that you have the color plates of 
the Angels enlarged and then mounted on icon frames — such as the 
ones shown in the video — with shelves for candles. (They don’t have 
to be as elaborate as ours. Just a board with a shelf at the bottom will 
do quite well.) Hang them on the four walls of your temple. You can 
then ceremonially light the Four Quarters as a form of temple opening. 

If you want to add full size pillars to your temple you will need 
to find a salvage yard and then spend several days patching, caulking 
and sanding your forlorn aquisitions — but eventually Jochin and Boaz 
will emerge (with the help of black and white enamel, gold and silver 
leaf and coats of plastic varnish.) Smaller pillars can be created from 
p.v.c. pipe or even heavy cardboard tubes. 

The early O.T.A. had its own distinctive magick wand that was 
derived from a design by Eliphas Levi. We constructed it out of a two 
foot long decorative wooden spindle of the type used for railings. One 
half was painted white and the other black. Each end of the spindle was 
fitted with a cast iron quatrefoil point of the type used to cap wrought 
iron fences and gates. The white end was pointed forward for invoking 
and the black end forward for banishing. This allowed the operator to 
do some artful wand twirling. The iron points could be wire wrapped 
with cotton waste, which when soaked with naptha and ignited, pro¬ 
vided a spectacular display — especially when the operator was able to 
clench the flaming point with his bare hand to extinguish the fire. (We 


will not be responsible for any injuries incured by anyone attempting 
to replicate this feat!) 

Many old time O.T.A. members and numerous students of the 
various irregular O.T.A. groups still use this style of wand. As an oper¬ 
ator I came to find it cumbersome in working the psychic center sys¬ 
tem from directly behind the receiver. We now use this original two 
foot wooden version only for seasonal ceremonies in its capacity as a 
“fire wand”. 

9{otes on furniture, and ‘Equipment: 

1. We started using u.v. lighting in our temple back in 1970. We use 
it only for the Holy Names around the Magick Circle and on our 
planetary septagram design. For this limited puxpose it is very 
effective because it keeps the wards of power and the correspon¬ 
dences of the working always visually charged and constantly 
seen even out of the comer of the eye. The ultraviolet light also 
lends an otherworldly atmosphere to the temple. It is, in fact, 
very much like the electric blue of the astral plane. Of course 
we have been criticized by magicians with far less operative ex¬ 
perience who believe that only olive oil lamps and candle light are 
acceptable to their spirits — but our spirits seem to enjoy the 
higher frequencies. We have also experimented with a Vandegraff 
static generator to charge our Almadel rock crystal ball. “The 
Orb” absorbs energy at such a rate that it actually doubles the 
usual spark gap, creating two foot long lightning bolts. (Such 
experiments are more common in European lodges than in 

2. Fluid condensers are alchemical compounds (either liquid or dry) 
that attract astral “fluids” and hence are used by magicians of the 
Franz Bardon school to charge their magic(k) mirrors. However, 
Bardon does not emphisize optical mirrors. He prefers a non- 
reflective black surface for tantric style visualization. With these 
non-optic mirrors the condenser is sprinkled directly on the view¬ 
ing surface. With O.T.A. style optic mirrors the fluid condenser 
is sometimes placed behind the mirror as an added reinforcement. 
I can’t say that it does any particular good in our case, but, as 
long as you don’t depend on it, it can be considered an alchem¬ 
ical enhancement (See Initiation into Hermetics by F. Bardon.) 


Appendix 4 
Documentary ‘EtfiiBits 

1 . dhe Urt Slhnadel of So famon 

(tDirect transcription from (BX. MS. 2731 with facsimile 
of “Armarel” drawing from Sepfier Maphteah Shelomo, 
courtesy of Q.5l. frater Sabazius X°.) 

2. ( Ihe Characters or Seals of the 72 Schemahamphorasch 
(facsimile of first page of Arsenal MS. 2495 copied by S. L. 
MacQregor Mathers, courtesy of (Pat Zalewstq.) 

3 . (Pythagorean Influence on the Sepher yetzirah and 
its Subsequent j Application in Medieval Magid^ 
(Academic paper in Jewish Mysticism, California State ‘University, 
tyrthridge, 1975- with up-dated footnotes.) 



(yeir%4j frlje j^owvtly J^ook 
of tUe <?l~.ev*\ee?etov% 
oj- f&olov+\or\ t^e 

I N THIS FIRST SECTION of the Documentary Appendix we are 
presenting a complete, literal transcription of The Art Almadel of 
Solomon from Sloane 2731, The Lemegeton. We are also show¬ 
ing a drawing of an earlier Almadel type device called “The Armarel” 
or “Almarel” from one of the oldest surviving Key of Solomon manu¬ 
scripts, The Sepher Maphteah Shelemo, (Hermann Gollancz, 1914 edi¬ 
tion) courtesy of Fra. Sabazius X°. (See page 49 for MS. 2731 Almadel 

Readers may wish to recreate their own waxen Almadel. (See 
our reconstruction and demonstration in the video). You may even 
decide to experiment with the original system. Please be encouraged to 
do so. Because the Almadel from the Lemegeton does not match up 
with the Goetia Spirits (thus prompting our radical rectification), this 
does not mean that the old Almadel (or Almarel) system itself is essen¬ 
tially flawed. Although somewhat garbled in its Angelic nomenclature, 
it works well in its own right and the visual effects are spectacular. One 
pinch of incense lasts for the entire operation — (When making your 
Almadel, dish out a concave depression in the bottom side of the wax 
plate to channel the smoke up through the holes, and then be sure to 
keep your incense burner well below the wax when you are operating.) 

( Ihe Art Atmadet of Solomon 

Here beginneth the Fourth Part of this Book (Lemegeton) which 
is called the Art Almadel of Solomon. By this art Solomon attained 
great wisdom from the chief angels that govern the four Altitudes of 
the World: for you must observe that there are four Altitudes which 
represent the four Altitudes of the West, East, North and South: the 
which is divided into 12 parts; that is, every part 3. And the Angels of 
every (one) of these parts hath their particular virtues and powers, as 
shall be showed in the following matter:— 

Make this (Eastern) Almadel of pure white wax; but the others 
must be coloured suitable to the Altitudes. It is to be 4 inches square, 
and 6 inches over every way, and in every comer a hole, and write 


betwixt and every hole with a new pen those words and names of God 
following. But this is to be done in the day and hour of Sol (the Sun). 
Write upon the first part towards the East, ADONAU, HELOMI, 
PINE. And upon the second towards the South part HELION, HELOI, 
HELI. And upon the West part JOD, HOD, AGLA. And (on) the 
Fourth part which is North write TETRAGRAMMATON, SHADAI, 

And betwixt the first and the other parts make the pentacle of 
Solomon thus: and betwixt the first quarter write this word 

ANABONA, and in the middle of the Almadel make a Sexangle fig¬ 
ure, and in the middle of it a triangle, wherein must be written these 
names of God HELL, HELION, ADONAU, and this last have round 
about the six-angled figure, as here it is made for an example (see 
Lemegeton Almadel MS. facsimile folio page 49.) 

And of the same wax there must be made four candles. And they 
must be of the same colour as the Almadel is of. Divide your wax into 
three parts: one to make the Almadel of, and the other two parts to 
make the candles of. And let there come forth from every one of them 
a foot made of the same wax to support the Almadel. (See facsimile 
folio of the “Almarel” from Sepher Maphteah Shelomo.) 

This being done, in the next place you are to make a seal of pure 
gold or silver (but gold is best) whereon must be engraved those three 

And note that the First Altitude is called Chora Orientis, or the 
East Altitude. And to make an experiment in this Chora it is to be done 
in the day and hour of the Sun. And the power and office of those 
angels is to make all things fruitful, and increase both animals and veg¬ 
etables in creation and generation, advancing the birth of children, and 
making barren women fruitful. 

And their names are these, viz: ALIMIEL, GABRIEL, 

And note you must not pray for any angel but those that belong 
to the Altitude you have a desire to call forth. 

And when you operate set the four candles upon four candle¬ 
sticks, but be careful you do not light them before you begin to oper¬ 
ate. Then lay the Almadel between the four candles upon a waxen foot 


that comes from the candles, and lay the golden seal upon the Almadel, 
and having the invocation ready written upon virgin parchment, light 
the candles and read the invocation. 

And when he appeareth, he appeareth in the form of an angel¬ 
carrying in his hand a banner or flag having the picture of a white cross 
upon it, his body being wrapped round with a fair cloud, and his face 
very fair and bright, and a crown of rose flowers upon his head. 

He ascends first upon the superscription on the Almadel, as it 
were a mist or fog. 

Then must the exorcist have ready a vessel or earth of the same 
colour as the Almadel is of, and the other of his furniture, it being in 
the form of a basin, and put thereinto a few hot ashes or coals, but not 
too much lest it should melt the wax of the Almadel. 

And put therein three little grains of mastick in powder so that 
it may fume and the smell go upwards through the holes of the 
Almadel when it is under it. 

And as soon as the Angel smelleth it he beginneth to speak with 
a low voice, asking what your desire is, and what you have called the 
princes and governors of this Altitude for. 

Then you must answer him, saying: 

“I desire that all my requests may be granted and what I pray 
for may be accomplished: for your office maketh it appear and 
declareth that such is to be fulfilled by you, if it please God.”— 

Adding further the particulars of your request, praying with 
humility for what is lawful and just: and that thou shall obtain from 
him. But if he do not appear presently, then you must obtain the gold¬ 
en seal, and make with it three or four marks upon the candles, by 
which means the Angel will presently appear as aforesaid. 

And when the Angel departeth he will fill the whole place with 
a sweet and pleasant smell, which will be smelled for a long time. 

And note the golden seal will serve and is used in all the opera¬ 
tions of all four Altitudes. 

The colour of the Altitude belonging to the first Altitude, or 
Chora, is lily-white; the second Chora a perfect red rose colour; the 


third Chora is to be a green mixed with a white silver colour; the fourth 
Chora is to be black mixed with a little green or a sad colour. 

Of the Second Chora or 

Note that the other three Altitudes, with their Signs and Princes 
(have) power over goods and riches, and can make any man rich or 

And as the first Chora gives increase and maketh fruitful, so 
these give decrease and barrenness. And if any have a desire to oper¬ 
ate in any of these three following Choras or Altitudes, they must do it 
in die Solis (Sunday) in the manner above showed. 

But do not pray for anything that is against God and His laws, 
but what God giveth according to the custom or course of nature: that 
you may desire and obtain. . . 

All the furniture to be used is to be of the same colour the 
Almadel is of. . . 

And the princes of the second Chora are named, viz: APHI- 

And when you operate kneel before the Almadel, with clothes of 
the same colour, in a closet hung with the same colours also; for the 
holy apparition will be of the same colours. 

And when he appeareth, put an earthen vessel under the Almadel, 
with fire or hot ashes and three grains of mastick to perfume as afore¬ 
said. And when the Angel smelleth it he tumeth his face towards you, 
asking the exorcist with a low voice why he hath called the princes of 
this Chora or Altitude. Then you must answer as before: 

“I desire that my requests may be granted, and the contents 
thereof may be accomplished: for your office maketh appear and 
declareth that such is to be done by you, if it please God.” 

And you must not be fearful, but speak humbly, saying: 

“I recommend myself wholly to your office, and I pray unto you. 
Prince of this alltitude, that I may enjoy and obtain all things accord¬ 
ing to my wishes and desires.” 


And you may further express your mind in all particulars in your 
prayer, and do die like in the two other Choras following. 

The Angels(sic) of the second Altitude appeareth in the form of 
a young child with clothes of a satin, and of a red rose colour, having 
a crown of red gilly flowers upon his head. His face looketh upwards 
to heaven and is of a red colour, and is compassed round about with a 
bright splendour as the beams of the sun. Before he departeth he 
speaketh unto the exorcist saying, “I am your friend and brother.” 

And illuminateth the air round about with his splendour, and 
leaveth a pleasant smell which will last a long time upon their heads. 

Of the ‘Ifurd Chora or Afttitude 

In this Chora you must do in all things as you was before direct¬ 
ed in the other two. The angels in this Altitude are named, viz: 

They appear in the form of little children or little women dressed 
in green and silver colours very delightful to behold, and a crown of 
baye leaf with white and colours upon their heads. And they seem to 
look a little downwards with their faces. And they speak as the others 
do to the exorcist, and leave a mighty sweet perfume behind them. 

Of the fourth Chora or Altitude 

In this Chora you must do as before in the others, and the Angels 
in this Chora are called BARCAHIEL, GEDIEL, DELIEL and CAPI- 
TIEL. They appear in the form of little men or boys, with clothes of a 
black colour mixed with a dark green; and in their hands they hold a 
bird which is naked; and their heads compassed round about with a 
bright shining of divers colours. 

They leave a sweet smell behind them, but differ from the oth¬ 
ers something. 


Note that there is (sic) twelve Princes, beside those in the four 
Altitudes: and they distribute their offices amongst themselves, every 
one ruling thirty days every year. 

Now it will be in vain to call any of the Angels unless it be those 
that govern them. For every Chora or altitude hath its limited time, 
according to the twelve signs of the Zodiac; and in that Sign the Sun is 
in that or those Angels that belong to that Sign hath the government. 
As, for example: suppose that I would call the 2 first or the 5 that 
belong to the first Chora. 

Then choose the first Sunday in March, after the Sun hath entered 
Aries: and then I make an experiment. And so do the like, if you will, 
the next Sunday after again. 

And if you will call the two second that belong to the first 
Chora,that Sunday after the Sun enters Taurus in April. But if you will 
call the last of the 5, then you must take those Sundays that are in May 
after the Sun has entered Gemini, to make your experiment in. 

Do the like in the other Altitudes, for they have all one way of 
working. But the Altitudes have names formed severally in the sub¬ 
stance of the heavens, even a character. For when the Angels hear the 
names of God that is attributed to them, they hear it by virtue of that 

Therefore it is in vain to call any angel or spirit unless he knows 
what name to call him by. Therefore observe the form of this conjura¬ 
tion or invocation following: 

2 fie. Invocation 

“O thou great, blessed and glorious Angel of God (N), who 
rulest and is the chief governing Angel in the first (2nd, 3rd or 4th) 
Chora or Altitude. I am the servant of the Highest, the same your God 
Adonaij, Helomi, and Pine, whom you do obey, and is your distributor 
and disposer of all things both in heaven earth and hell, do invocate, 
conjure and entreat you (N) that thou forthwith appear in the virtue and 
power of the same God, Adonaij, Helomi and Pine; and I do command 
thee by him whom ye do obey, and is set over you as King in the divine 


power of God, that you forthwith descend from thy orders or place of 
abode to come unto me, and show thyself visibly here before me in this 
crystal stone, in thy own proper shape and glory, speaking with a voice 
intelligible to my understanding. 

O thou mighty and powerful Angel (N), who art by the power of 
God ordained to govern all animals, vegetables and minerals, and to 
cause them and all creatures of God to spring increase and bring forth 
according to their kinds and natures: I, the servant of the Most High 
God whom you obey, do entreat and humbly beseech thee to come 
from your celestial mansion, and shew unto me all things I shall desire 
of you, so far as in office you may or can or is capable to perform, if 
God permit to the same. 

“O thou servant of mercy (N), I do humbly entreat and beseech 
thee by these holy and blessed names of your God ADONAIJ, HEL- 

“And I do also constrain you in and by this powerful name 
ANABONA, that you forthwith appear visibly and plainly in your own 
proper shape and glory in and through this crystal stone, that I may vis¬ 
ibly see you, and audibly hear you speak unto me, and that I may have 
thy blessed and glorious angelic assistance, familiar friendship and 
constant society, community and instruction, both now and at all times, 
to inform and rightly instruct me in my ignorance and depraved intel¬ 
lect, judgement and understanding, and to assist me both herein and in 
all other truths also, through the Almighty Adonaij, King of Kings, the 
giver of all good gifts that his bountiful and fatherly mercy be gra¬ 
ciously pleased to bestowupon me. 

“Therefore, O thou blessed Angel (N), be friendly unto me, so 
far as God shall give you power and presence, to appear, that I may 
sing with his holy Angels. 

“O Mappa Laman, Hallelujah. Amen.” # 

When he appears, give him or them kind entertainment; and 
then ask what is just and lawful, and that which is proper and suitable 
to his office. And you shall obtain it. 

So ‘Endeth the 4th < Boo!^(of c Ihe Lemegeton) 
catted the MmadeC of Solomon tthe OQng 


The “Amiri” (Armarel or Almarel) of Solomon from The Sepher 
Maphteah Shelomo partially translated and published in facsimile by 
Herman Gollancz, M.A., D. Lit., Oxford Univ. Press, 1914 — Courtesy 
of G.H. Frater Sabazius X°. 

Note:— This early version of The Greater Key of Solomon also 
contains a Magick Circle diagram that shows a Triangle of Art 
positioned just outside of its perimeter. 


Facsimile of the first page of The Characters or Seals of the 72 
Schemahamphorasch as copied from Paris Arsenal MS. 2495 by 
Samuel Liddell MacGregor Mathers courtesy of Pat Zalewski. 

J2 a.. 

v - J -r-r. . , - ,s \ 

(J3y e+AoS' "JBZgl se. V^cncctrtg 

LL 1 r~c 

<A) Jl 

(i*r) ft/L&Aa.s-t*a.7i. 


Carroll R. Runyon 2,268 words 

RS 480 Jewish Mysticism 

Rabbi W. Kramer 

California State University 

at Northridge 

First draft, 20 March, 1975 
Revised and expanded, 8 April, 1975 

Author’s 1996 Note: 

I have decided to present this paper in its original form and reserve 
my current editing for the footnotes. This serves three purposes: first, 
it documents my research and experimentation in Goetia up to the 
time of submission, secondly, it presents the system in a more tradi¬ 
tional /cabbalistic context and last (and by ALL means least) it shows 
that I learned the rules before I broke them. 

'Pythagorean Influence on the Sepher yetzirah and its 
Subsequent Application in (Medieval(Magic 

P ROPOSING THE TETRACTYS of the Pythagoreans as a philo¬ 
sophical inspiration for the concept of “the Three Mother 
Letters” (A, M, Sh ) in the Sepher Yetzirah is neither a very orig¬ 
inal nor controversial thesis, especially in light of Gershom Scholem’s 
cursory comment, “We can only be sure that it ( the Sepher Yetzirah ) 
was written by a Jewish Neo-Pythagorean some time between the third 
and the sixth century.” 1 - In his English translation of the work, Rabbi 
Kalisch writes, in a commentary footnote to Chapter One, 


Section Three, “Like Pythagoras, who taught that the digits inclusive 
number ten (sic) which are typified in Tetractys, namely: 1 plus 2 plus 
3 plus 4 equal 10, and which comprise the whole arithmetic system of 
nature, etc.” 2 - 

Although a case can also be made for the Tetractys relating 
to the Tetragrammaton, e.g. Y, YH, YHV, YHVH, and this when 
extended produces the Shemhameforash or 72 letter Name. 3 - 
This seems to be independent of the Sepher Yetzirah which 
does not deal with the Tetragrammaton concept. Whether this is a 
later derivation from the same source ( the Tetractys ) or a ‘deep 
structure’ synchronism, might be debated but direct Pythagorean 
influence on the Yetzirah seems fairly obvious. 4 - 

However comfortable it might be to concede that the Aleph, Mem 
and Shin generative trilogy in the Sepher Yetzirah derived from the 
Pythagorean-Platonic ‘Point’ (1.) ‘Line’ (2.) ‘Triangular Plane’ (3.) 
‘Primordial solid’(4.) ( tetrahedron ) creation concept, 5 - when we 
carry this into the realm of the “Practical Kabbalah” we find ourselves 
faced with what may well be a disturbing reassessment. It appears that 
we have uncovered one of the secrets of “Solomon’s Triangle of Art” 
as delineated in the Goetia of the Lemegeton. 6 — and if so, we might 
have to concede that some medieval ceremonial magicians were not 
such ignorant louts and bumpkins as Arthur Edward Waite would have 
us believe. 7 - 

What I am suggesting is that the medieval “Triangle of Art” was 
a philosophical-mystical spiritus locus par excellence , not simply in 
its triangular configuration but in its entire design. Before considering 
the ramifications, let us reflect on the compelling elegance of the tetra¬ 
hedron in relation to Ceremonial Magic. Aleph, Mem and Shin (the 
triangular plane) generate a hypothetical fourth point, which trans¬ 
forms the triangle into a solid (this single point in the Sepher Yetzirah 
alphabet system would translate directly to the Seven Double Letters 
as they relate to the six dimensions plus the center point of space.) 
What better model could we possibly construct to symbolize the cre¬ 
ative process (from Atziluth to Briah ), leaving the manipulation of 
Yetzirah forms to the magician ? 


On studying Solomon’s triangle further, we note that the focal 
disc in the center is “green” (an Earth attribute) and that the 
English or Latin letters Mi , Ch, Ael (Michael) surround it at the 
three angles. Michael, greatest of the Archangels, forerunner of 
the Shekinah and the Angel of the Burning Bush certainly relates to 
Shin, which, with its three seriphs, was used as a code glyph to repre¬ 
sent the Supernal Triad of the Otz Chiim in later Zoharic notation. 10 - 
This transmutation of symbols is certainly allowable by the 17th 
Century but it is my contention that if we could uncover the original 
Spanish-Hebrew Lemegeton that Weirus and later scholars date to the 
13th Century, we would probably discover the Letters Aleph (yellow), 
Mem (blue) and Shin (red) surrounding and ‘generating’ the green 
disc in the center. 11 ■ 

In further considering the significance of the ‘green disc’, we 
should not avoid a reconstruction of how the Triangle Of Art must 
have been employed in actual practice — but because the prevailing 
opinion of medieval magicians is so universally low, no scholar has 
bothered to consider it beyond a general assumption that it was an area 
over which hallucinations were supposed to occur (induced by fasting, 
hysterical conjurations, toxic fumes, etc.) 

It is interesting to note that in Crowley’s published version of 
the Goetia, the Triangle is described or ‘quoted’ as being positioned, 
“Two feet distant from the Magical Circle and it is three feet across.” 12 - 
A. E. Waite’s version, however, is almost correct: “Two feet outside 
this circle and three feet over it.” 13 - The actual quotation from Sloane 
MS. 2731 reads: “Two foot off from the Circle and three foot over,” 

Neither Waite nor Crowley seem to have been aware of what to 
do with the Triangle even though Waite’s rendering was correct. (It 
should be noted, however, that Mathers, and later Crowley, were work¬ 
ing from a Latin MS. in the British Museum and not the English 
Sloane 2731 as was Waite.) In Waite’s case, he apparently did not care 
and in Crowley’s case he obviously did not know. 14 

I make bold to suggest that the medieval magicians who devel¬ 
oped and practiced this system were perhaps more mature and sophis¬ 
ticated in their approach to the actual method than Crowley was even 


though his psychological forward to his version of the Goetia is the 
very antithesis of credulity, Crowley’s operational methods are totally 
romantic — but this is perhaps consistent on some abstract level of 
Simonian Gnostic (Thelemic) paradox that we benighted ‘monists’ are 
not privileged to understand. 15 - 

Rejecting the ‘smoke’ method and taking a more pragmatic 
approach to the problem, we will erect our triangle “Two feet out and 
three feet over”, as specified, and then place one of “the seven plane¬ 
tary metal mirrors” cited by E. Wallis Budge, 16 - on our ‘green disc’ 
and then, holding a pair of, candles, we stare at our own reflection in 
the manner Tantric adepts employ to evoke visions of previous incar¬ 
nations, 17 - while our Magus stands behind us, intoning the conjura¬ 
tion, and we have a method that works. 18 - 

Before we declare this method a modem synthetic (which is the 
opinion of Francis Regardie 19 -) we should perhaps consider that if our 
medieval magicians were philosophical enough to adopt the 
Pythagorean-Yetziratic Triangle symbolism, if they believed in the 
microcosm-macrocosm analogy, if they held that God created man in 
His own image, and if their Triangle was elevated rather than flat, it 
would seem probable that something like my suggested method was 
employed. The Seventy-two Spirits of the Brass Vessel might then 
have constituted a microcosmic (internalized) counterpoint to the 
Seventy-two Angels of the Shemhameforash. Considering the Gnostic 
influence on the Sepher Yetzirah and on the later Kabbalah, we should 
perhaps consider the following Mandaean passage cited by Hans 
Jonas: -- 

“Abathur (one of the Uthras plotting the creation of 
the world) goes into that world (of darkness)... 

He sees his face in the black water.” This son is 
Ptahil-Uthra, the actual demiurge of this world. This 
example from an area so far removed from the intellec¬ 
tual environment in which Plotinus met his Gnostics 
shows how persistently the act of mirroring is conceived 
in Gnostic literature as the production of an alter ego, 
and at the same time how closely this is connected with 
cosmogony.— Hans Jonas. The Gnostic Religion , 1958. 


And for a broader perspective we may turn to Frazer’s Golden 
Bough where we read, “As some peoples believe a man’s soul to be in 
his shadow, so other (or the same) peoples believe it to be in water or 
in a mirror.” 20 - Carrying this theme into the realm of Jewish folklore, 
we find the following in Trachtenberg; “If a woman at the commence¬ 
ment of her period stares fixedly into a bright metal mirror she will 
behold in it a drop of blood, for the demon that is in her glance creates 
an evil influence in the air which adheres to the mirror. . .” 21 ■ 

We should note that our ‘green disc’ and the Magick Mirror we 
place upon it — which is the Pantacle of Art, attributed to Earth — 
represents a direct theoretical parallel to the original visionary Golem 
operation. This may be our best argument for a Jewish over an 
Arabian origin of the Lemegeton . 22 - 

Whether or not the system I have described was used in 
medieval and renaissance ceremonial magick is of little consequence 
to its modem effectiveness, which, from a Jungian psychological 
viewpoint, is startling. 

I and my associates have not thought it wise to broadly exploit 
this method due to the danger that might be incurred through its mis¬ 
use by the immature and the impressionable — especially in conjunc¬ 
tion with psychoactive drags (which we do not employ in our opera¬ 
tions). I have presented the above for your private consideration in 
your professional capacity and I trust that these matters will remain 
in confidence. 23 - 

9{otes on ‘KaShaCafi Appendix 

1. Gershom Scholem, The Kabbalah and its Symbolism 

( New York: Schocken Books, 1965 ) p. 167. 

2. Isidor Kalish, Sepher Yetzirah ( Hollywood, CA: Signs 

& Symbols, 1973, reprint of orig. edit., 1877 ) p. 11, n.7. 

Odptes continued on ne?(t page ... 


2(a65a(afi 9fotes continued ... 

3. Charles Ponce, Kabbalah ( San Francisco: Straight 
Arrow Books, 1973) p.175. 

4. The triangular Tetractys generating the 72 letter 
Shemhameforash does have a very interesting relation to 
the Lemegeton, which uses a triangle in which 72 spirits are 
conjured. ( 1995 note: — OTA uses the version of the Shem¬ 
hameforash derived from the Book of Exodus, not the YHVH 

5. Walter Burkert, Lore and Science in Ancient Pythagor- 
eanism ( Cambridge & Harvard Univ. Press, 1972 ) p. 72; 

See also, H. P.D. Lee, Plato; Timeaus and Critias 

(Baltimore, Md., Penguin Books, 1965 ) Chap. 22. 

6. British Museum, London, Sloane MS 2731. 

7. A.E. Waite is only the most vehement of those who hold 
this view. Having been a practicing occultist, his lofty 
contempt for Magick is rather suspect. A more 
accomplished recent proponent is Frances A. Yates, 

Giordano Bruno and the Hermetic Tradition, 1964, who 
holds that medieval magic had been forced by the Church 
“. . . into dark holes and comers.” But she is not referring 

to Moorish Spain where the Lemegeton probably originated. 

8. Isidor Kalish, Sepher Yetzirah, Chap. 4, Sec. 4. 

9. Gustav Davidson, A Dictionary of Angels ( New York: 

The Free Press, 1967 ) p. 193. 

10. Charles Ponce, Kabbalah, p. 111. 

11. I realize that these four colors are Alchemistic 
rather than Kabbalistic and may indicate a Hermetic 
influence, perhaps via Picatrix if a 13th Century 
Moorish-Spanish origin is correct — but the important 
element here is that there is a color scale relating to a 
central focal point, i.e. the green disc. 

12. Aleister Crowley, the Goetia (Chicago, DeLaurence 
Scott & Co., 1916) p. 49. 

13. Arthur Edward Waite, The Book of Ceremonial Magic 
(New York, Citadel, 1970 ; original edit., 1898) p. 222. 


NaSBaiaft Notes continued... 

Notes continued next page ... 

14. This is confirmed by Crowley’s description of a primitive 
and ponderous attempt, that he and an associate made to work 
the system conjuring in smoke from a censer placed on a flat tri¬ 
angle outside the Circle. After several hours they had only a faint 
suggestion of success; Aleister Crowley, Magick Without Tears 
(St. Paul, MN: Llewellyn, 1973, p. 359.) 

15. In all due respect to Gershom Scholem, there was more to 
Crowley than “colorful humbug”. Perhaps if Scholem 
had considered Crowley as a Simonian Gnostic rather 
than a pseudo-Jew, he might have seen “The Great Beast” 

in a more academic, dispassionate perspective. Scholem also 
wrote that Crowley had “an infinitesimal knowledge of kabbalah” 
— but, conversely, Scholem had an infinitesimal knowledge of 
Crowley! (1995 note: Since this writing I have done more 
research on Simon Magus. Crowley certainly was a libertine 
Gnostic and he did borrow the Scarlet Woman motif from Simon, 
but we cannot properly term Crowley a neo-Simonian because 
Simon Magus truly venerated and exalted the Divine 
Feminine according to G.R.S. Mead in his monograph, 

Simon Magus, The Gnostic Magician, pp. 40, 41.) 

16. E. A. Wallis Budge, Amulets and Talismans (New York: 
University Books, 1968) p. 490. Unfortunately Budge does 
not give his source on this. 

17. Omar V. Garrison, Tantra, The Yoga of Sex ( New York, 

Julian Press, 1964 ) p. 201. 

18. Hans Holzer, The New Pagans (New York: Doubleday, 

1972 )p. 141. 

19. (1995 note: When I first told Regardie about my 
rediscovery of this method in 1970 he barked back at 
me: “They didn’t do it that way, they did it in smoke!” 

Based on his authoritative assertion I had harbored a 
nagging doubt about the antiquity of the mirror method 
until 1985 (the year Regardie died) when I found Adam 
MacLean’s 1982 published version of B.M. Harley MS 
6482, A Treatise on Angel Magic, showing a drawing of a 
magic mirror on a stand with Solomon’s Secret Seal from 
the Goetia of the Lemegeton on the back (see Fig. 2., p. 34). 

20. James G. Frazer, The Golden Bough ( New York: 

MacMillan, 1942 ) p. 192. 


H(aSBa[afi notes continued... 

21. Joshua Trachtenberg, Jewish Magic and Superstition 
(New York Behrman’s Jewish Book House, 1939) p. 185. 

22. (1995 note:) the Lemegeton is actually a later, possibly 
17th century, compendium of five books on magick. The 
Goetia and the Almadel are probably the oldest and could 
date back to the 13th century. Both systems as we have 
them are probably of Spanish origin but, in the case of 

the Goetia, the Arabian influence is very strong (see C.J.S. 
Thompson’s The Mysteries and Secrets of Magic p. 89) and 
there is early Christian influence in the references to 
former angelic orders such as “Dominions”, Thrones”, 
“Virtues”, etc. which were accepted by the Hermetic 
Kabbalists according to Frances Yates, (see Giordano 
Bruno and the Hermetic Tradition, Chap. VI.) 

23. In 1974 on NBC’s Tomorrow Show, hosted by Tom Snyder, 
we showed a film clip of a Goetia operation in progress. 

The upright triangle, supporting the dark mirror, was 
briefly displayed. The receiver, holding the evocation 
candles, was visible with myself, as operator, standing 
behind her. The method would have been obvious to any 
one with a knowledge of magick but not to the general 
public. We were neither exploiting the dark mirror tech¬ 
nique, nor making a secret of it. 

The bibliography for this paper ran to 19 items. It is 
included in the general bibliography for this book. 


Appendix 5 

Study guide & (BiSCiograpfvy 

A S STATED IN THE INTRODUCTION, ours is a literate tradition 
(sometimes it seems too literate!) and no one can teach you all 
about Solomon’s magick in one book. However, what I can 
and will do is provide you with a list of the best books for practical 
exercises, study and reference. I will also suggest what to avoid in 
order to keep you ON THE PATH. First I’m going to lay out a short 
“crash course” for those who want to get started quickly: 

Read my Magick and Hypnosis and Negative vs. Positive 
Gnosis then go directly to the practical manuals: for self-hypnosis, 
Leslie M. LeCron’s Self Hypnotism: The Technique and its Use in 
Daily Living. For Raja Yoga (pranayama, tratakam, etc.) Dr 
Rammutri Mishra’s Fundamentals of Yoga. These books are modem 
classics and usually in print or otherwise available. If you can’t locate 
them, a professional book search service will quickly find them for 

For a concise practical survey of Western Magick The Black 
Arts by Richard Cavendish is still the best. It is has been through sev¬ 
eral editions and is back in print at this writing. 

As for Grimoires, the only three you really need at the outset are 
the Mathers/Crowley Goetia (the new 2nd edition from Samuel 
Weiser is recommended) and the Mathers’ Key of Solomon the King 
(also from Weiser). The latter is essential for talismans and equipment 


decoration, etc., and Francis Barrett’s The Magus. This book has a bad 
reputation among scholars because the author lifted so much material 
from earlier sources but it is still the best compendium of arcane lore 
for the beginning magician. (Later you may want to collect separate 
editions of Barrett’s source works such as Agrippa’s Three Books of 
Occult Philosophy, etc. ) 

For Kabbalah there are two books that I consider essential. 
Fortunately they are both short, concise and as clearly written as pos¬ 
sible considering the complexity of the subject: Kabbalah by Charles 
Ponce and A Garden of Pomegranates by Francis Israel Regardie. 

For an operational reference handbook you will need some ver¬ 
sion of Crowley’s 777. (Contrary to popular myth, the main corres¬ 
pondences have not been Thelemized. It is still basically the Golden 
Dawn system.) 

The above listed monographs and books form the “bare-bones 
basic library” to back up the Solomonic system taught in this book. 
Of course you are going to be interested in further reading and 
research. Let me caution you about two major traps you may 
encounter: the first is the “Eastern Masters” or “Great White 
Brotherhood” theme. Back in the 1880’s Helena Blavatsky promoted 
her unique version of Sikh Sant and Buddhist religion under the guise 
of a super-ancient Tibetan system (she was apparently protecting her 
Sikh sponsors in Kashmir. In the late 1800’s the British and the 
Russians were fighting a “Cold War” on the Indian frontier.) If you 
become glamorized by this modem myth you will be seduced away 
from a straight course toward Western adeptship. 

The extensive influence of Theosophy in occultism also presents 
a continuous veracity problem for the Western magical student who 
needs to explore and understand both Eastern and Western magical 
systems. Several of the books we recommend are actually published by 
the Theosophical Society (Quest Books). The best rule is too under¬ 
stand the principles of your own tradition and those of the Eastern sys¬ 
tems from the purest source material you can find — then you, your¬ 
self, can decide where they differ and where they agree. 

The second pitfall you should avoid is a headlong msh into the 
Enochian system. Because Enochian is presently so popular, and 


because both the Golden Dawn and the Thelemic (O.T.O.) systems 
use it, there is a tendency to include Enochian conjurations, 
Watchtower Opening procedures, etc. in beginning texts on magick 
without any qualification as to the special nature of the Enochian sys¬ 
tem. Donald Michael Kraig’s Modem Magick is an example of this 
trend but he is not alone. Avoid a commitment to Enochian until you 
have a good idea of what Western Magick is all about — then decide 
whether or not you want to experiment with it. (I have studied and 
practiced Enochian magick for many years. I made my own set of 
Watchtower Tablets and have even channeled some original Enochian 
material. The O.T.A. operation that Geoffrey James recounts in 
Chapter Nine of his Angel Magic was Enochian — but I am very 
much aware that Enochian is not the only Western system . It is not nec¬ 
essarily ‘bad’ or especially dangerous but when beginning students 
ask me about it, I usually tell them that “There are no warm fiizzies in 
Enochian”. Enochian entities don’t love you. In many case they don’t 
even like you. Therefore beginning students should not be maneuvered 
or tricked into practicing the system before they are ready to make 
their own knowledgeable commitments.) 

The same rule applies in some respects to the Golden Dawn sys¬ 
tem itself. Westcott and Mathers gave us the greatest synthesis of 
Western esoteric lore since Agrippa in the mid-1500s. We use their cor¬ 
respondences and color scales in the O.T.A. but this does not mean that 
we, or anyone for that matter, has to be bound by the Victorian-age 
restrictions that hobbled their magick. (We should mention that sever¬ 
al modem Golden Dawn adepts are very much aware of these 
Victorian handicaps and now support a return to Renaissance meth¬ 
ods. The Ciceros use dark mirrors and Pat Zalewski employs an obsid¬ 
ian orb in his Enochian operations.) You should certainly get 
Regardie’s The Golden Dawn (the 6th edition has an index) and use it 
as a reference tool at the very least. Going through the grades of the 
Golden Dawn is not unlike earning a degree from a university. 
Dedicated magicians should certainly consider the advantages. 

No serious discussion of the art magical would be complete 
without considering the contributions and the impact of Aleister 
Crowley. On the good side he brought magick into the twentieth cen- 


tury as a vital artistic and intellectual force rather than a quaint 
anachronism. He was a freedom loving romantic out to liberate the 
long-repressed Faustian-Promethean shadow underlying the Western 
psyche. Unlike Westcott, Mathers and even Blavatsky, he did not hide 
behind smoke screens of ancient mythology. He boldy created his own 
religion, declared himself its prophet and set out to conquer the world 
with a declaration that discovering and pursuing one’s “True Will” 
should be the most important single factor in human life. This philos¬ 
ophy is especially attractive to magicians and the word “Magick” 
(using the Renaissance spelling) became almost synonomous with 
Crowley himself. 

On the down-side, he was extravagantly amoral and suffered 
from multiple substance addiction. In the 1970’s, cult-worship of 
Crowley, especially the glorification of his faults and weaknesses over 
his virtues, continued to distort the true purpose of his teachings. For a 
quarter of a century following his 1947 demise, Crowley’s lurid pub¬ 
lic image tainted his legacy. However, by the time of this writing his 
Ordo Templi Orientis has matured into the elite and respected magi¬ 
cal sodality it was originally intended to be. Crowley’s Book of The 
Law may now be accepted as a subjective declaration of personal 
freedom rather than a manifesto for social anarchy. No student of mod¬ 
em Magick should consider his or her education complete without at 
least reading Crowley’s Magick in Theory and Practice. 

Finally we come to the Bardonian system. You were introduced 
to it in The Evocation of Nithael. Franz Bardon was a European magus 
who flourished in the years directly before and after WWII. He was a 
professional stage hypnotist, a devotee of Rudolph Steiner and a prac¬ 
titioner of both Raja and Tantric yoga. Like Julius Evola, he forged 
links between the Hermetic and Eastern systems. Bardon’s books suf¬ 
fer from stilted translation. One of my late colleagues would read pas¬ 
sages from Bardon aloud in a thick German accent for a humorous 
effect — but regardless of Bardon’s quaint style and dogmatically 
superstitious approach, he had a profound practical and theoretical 
knowledge of magick and his is still the best training program for the 
solitary practitioner who wishes to devote his or her life to the magi¬ 
cal art. Bardon demands a major long-term commitment in which the 


student, through a series of intense concentration exercises, will 
literally transform himself into a magical adept as powerful and 
(hopefully) as enlightened as any Tibetan Lama. 

Franz Bardon’s road is not an easy one. He tells the stu¬ 
dent exactly what must be accomplished in mastering each of 
his steps but often he does not explain how to do it. Bardon’s 
first book, Initiation into Hermetics, is actually more of an out¬ 
line for a course of study than a complete program. It requires 
the additional mastery of self-hypnosis along with Raja and 
Tantric Yoga. The O.T.A. Solomonic program is an excellent 
prerequisite to Bardon, providing one realizes that Bardon 
demands evocation from a non-reflective “mirror”. When you 
get to this stage you can no longer fall back on the optical phe¬ 
nomenon of facial reflection/distortion in the mirror or the auric 
halo around the crystal that make our O.T.A. operations so easy 
in the beginning. Bardon’s magick is for the advanced student 
who, having completed our Goetia/Almadel program, is ready 
to accept a long term regime of personal magical development. 

Bardon’s first and second volumes are excellent. 
However, his Key to the True Quabbalah (3) and Frabato (4) 
are perhaps too divergent from the British-American magical 
point of view. Look to Bardon for method and technique but for 
system architecture and magical philosophy you might be better 
advised to explore Classical and Renaissance Hermetism and 
Neoplatonism, starting with the works of the late Frances Yates, 
such as Giordano Bruno and the Hermetic Tradition. 

For the most concise and accessible selection of Carl 
Jung’s own work I suggest Modern Man in Search of a Soul and 
for a true perspective on ancient Middle-Eastern Paganism 
underlying the kabbalah I recommend The Hebrew Goddess by 
Raphael Patai. 



Note: Those books we consider important for you to read, study and/or 
have available for reference are listed in bold typeface. The rest are cited 
for purposes of documentation. 

1. Agrippa, Three Books of Occult Philosophy (1651) 

Henry Cornelius Trans, by James Freake. 1993 edition 

edited by Don Tyson. Llewellyn Publications, 
St. Paul, MN 

2. Bardon, Franz Initiation into Hermetics 

Osiris-Verlag. Kettig Uber Koblenz, 1962 
W. Germany 

3. The Practice of Magical Evocation 
Rudolf Pravica, Graz-Puntigam, 

Austria, 1967 

4. Barrett, Francis The Magus (1801) 

University Books, New Hyde Park, N.Y. 1967 

5. Budge, E.A. Wallis, Amulets and Talismans, 

University Books, New Hyde Park, N.Y., 1968. 

6. Burkert, Walter, Lore and Science in Ancient 

Pythagoreanism, translated by 

Edwin L. Minar Jr., Harvard 

University Press, Cambridge, Mass., 1972. 

7. Burton, Richard Alf Lahyah wa Lahyah (1885) 

(The Arabian Nights) 16 Volumes 
Reprint by The Burton Club, n.d. 

8. Butler, Eliza Ritual Magic 

Cambridge Univ. Press, 1949 

9. Cavendish, Richard The Black Arts 

G. P. Putnam’s Sons, N.Y. 1967 


10. Crowley, Aleister 

13. Daraul, Arkon 

14. Davidson, Gustav, 

15. DuQuette, Lon Milo 

16. Evans -Wentz, W.Y. 

17. Frazer, James G. 

18. Garrison, Omar V. 

19. Gardner, Gerald 

20. Hall, Manly P. 

21. Holzer, Hans, 

22. James, Geoffrey 

The Goetia, The Lesser Key of Solomon the 
King (1904) -- 2nd Edition. Samuel Weiser, 
York Beach, ME, 1995 

777 and Other Qabalistic Writings of 
Aleister Crowley, Samuel Weiser, N.Y. 1973 

Magick (new expanded version of Magick in 
Theory and Practice. Edited by Hymenaeus 
Beta, Samuel Weiser, York Beach, ME, 1995 
(Includes 777 and Liber Al ) 

A History of Secret Societies 
Citadel Press, N.Y., 1962 

Dictionary of Angels, 

The Free Press, New York, N.Y., 1967. 

The Tarot of Ceremonial Magick 
Samuel Weiser, York Beach, ME 1995 

Tibetan Yoga and Secret Doctrines 
Oxford Univ. Press, 1935 

The Golden Bough, (1890) 

Gramercy, Avenel, N.J., 1981 

Tantra, The Yoga of Sex , 

Julian Press, New York, N.Y., 1964. 

High Magic's Aid 

Michael Houghton, London, 1949 

The Secret Teachings of All Ages (1916) 
Philosophical Research Society, Los Angeles, 

The New Pagans , Doubleday & Co., 

Garden City, N.Y., 1972. 

Angel Magic, 

Llewellyn Publications, St. Paul, MN 1995 


23. Jonas, Hans, 

24. Jung, Carl Gustav 

25. Kalisch, Isidor, 

26. Laurence, Richard 


27. Lee, H.P.D. 

28. Mathers, 

S. L. MacGregor 

29. McLean, Adam 

30. Mead, G. R. S. 

31. Mishra, Rammurti 

32. Motoyama, Hiroshi 

33. Patai, Raphael 

34. Ponce, Charles 

35. Regardie, 

Francis Israel 

The Gnostic Religion , Beacon Press, 

Boston, MA, 1963. 

Modern Man in Search of a Soul (1933) 
Harvest Books, New York, n.d. 

Sepher Yetzirah (1877) 

Symbols & Signs, North Hollywood, CA., 1973 

The Book of Enoch (Ethiopian Enoch) 

(1883) Wizard’s Bookshelf, Minneapolis, 1976 

Plato, Timaeus and Critias , 

Penguin Books, Baltimore, Md., 1965. 

The Key of Solomon the King (1888) 

Routledge & Kegan Paul, London, 1972 
(also available from Samuel Weiser) 

A Treatise on Angel Magic, 

Magnum Opus Hermetic Source 
Works, Edinburgh, U.K., 1982 

Simon Magus, The Gnostic Magician, 

(1992 reprint) The Alexandrian 
Press, WA 

Fundamentals of Yoga 

The Julian Press, New York, 1959 

Theories of the Chakras 
Quest Books, Wheaton, IL1981 

The Hebrew Goddess 
KTAV Publishing House, Inc., 

New York, 1967 


Quest Books, Wheaton IL, 1973 

A Garden of Pomegranates 

Llewellyn Publications, St. Paul, MN 1970 


36. The Golden Dawn (6th edition) 

Llewellyn Publications, St. Paul, MN 1989 

37. Runyon, Carroll R. Negative vs. Posititve Gnosis 

Gnostica, vol. 5, no. 4, whole no. 40, 
Llewellyn Publications, 1976 (Reprint 
by C.H.S., Inc., 1996.) 

38. Magick and Hypnosis 

Gnostica, vol. 5, no. 9, whole no. 45, 
Llewellyn Publications, 1978 
(Reprint by C.H.S., Inc., 1996.) 

39. Scot, Reginald The Discoverie of Witchcraft (1584-1930) 

Dover Publications, New York, 1972 

40. Segal, J. B. The Sabian Mysteries 

from: Vanished Civilizations, McGraw-Hill, 
New York, 1963 

41. Shah, Idries The Sufis 

Doubleday, New York, 1964 

42. Scholem, Gershom Kabbalah 

Meridian Books, New York, 1978 

43. On the Kabbalah and its Symbolism 
Schocken Books, New York 1969 

44. Thompson, C .J.S. The Mysteries and Secrets of Magic (1927) 

Barnes & Noble, New York, 1993 

45. Thorndike, Lynn A History of Magic and Experimental Science, 

8 vols. Columbia Univ. Press, N.Y. 1923 

46. Trachtenberg, Joshua Jewish Magic and Superstition, 

Behrman’s Jewish Book House, 

New York, N.Y., 1939. 


47. Waite, Arthur Edward The Book of Ceremonial Magic (originally titled 
The Book of Black Magic and of Pacts) 

The Citadel Press, New York, N.Y., 1970. 

48. Walker, Benjamin Sex and the Supernatural 

Harrow Books, New York, 1970 

49. Woodroffe, John The Serpent Power 

(Arthur Avalon) Dover Publications, New York, 1974 

50. Yates, Frances Giordano Bruno and the Hermetic Tradition 

University of Chicago Press, Chicago 1991 

51. Zalewski, Pat The Kabbalah of the Golden Dawn 

Llewellyn Publications, St. Paul, MN, 1993 


British Library, The Lemegeton, Sloane MS 2731, 

London, 1683. 

Private Collection, The Characters and Seals of the 

Schemahamphorasch from Ar. MS 2495 
— copy by S.L. MacGregor Mathers — 
courtesy of Pat Zalewski. 

Private Collection, The Sepher Maphteah Shelomo, Herman 

Gollancz, M.A., D. Lit., Oxford Univ. Press, 
1914 -- courtesy of G.H. Fra. Sabazius X° 

Other Media: 

The Magick of Solomon, Carroll “Poke” 
Runyon, M.A., YHS videotape documentary, 
(ISBN 0-9654881-0-1) from C.H.S., Inc., 
Silverado, CA, 1996 


S^e iAfy^ster 

Sfy (A/k/sstev 

©1996 by C. R. Runyon 

This is the Key to the integration of the Lemegeton 
Invocation and Evocation systems. It provides a spiritually con- 
tolled and psychologically balanced method of practice. It also 
represents the psychic structure of the Magical Universe in the 
lower Yetzirah or astral plane. 

The sequence of both the 72 Goetia Spirits of the Brass 
Vessel and the higher 72 Angels of the Schemhamephorash both 
start in the first quinance (five degree segment) of the first decan 
of Aires. The two linked sets (Angels and Spirits) continue their 
matched progression together through the signs in harmony with 
the general scheme of tropical astrology. The dates when each 
particular Spirit is exalted are listed in the notes following the 
Spirit’s description in the text. 

For Almadel Invocation operations, the Master Mandala 
should be mounted in the center of the top of the double-cube 
incense altar. The first Spirit, Bael (Ba’al), should be facing due 
East, with Astaroth (Astarte) due West. (This can also be “mag¬ 
ical” East and West if your temple is not so aligned.) 

A crystal orb on an openwork stand is placed in the cen¬ 
ter of the Mandala as the visual focal point for the operation. 
The crystal is to be covered with a white silken cloth when not 
in use. 

The proper incense for each summoning is determined by 
the fourth ring from the center of the Mandala, the planetary 
attributes of the Spirits. This symbol also determines the Spirit’s 
kabbalistic sephira (within Yesod), e.g. Bael (Ba’al) a “King” = 
Sun (©) = frankincense. This attribute likewise determines the 
number of circumambulations. In our example: “Six turns deosil 
in the Sphere of Tiphareth of Yesod.” 

The Master Mandala is not used directly in Goetia 
Evocation operations but the corropondances are followed, e.g. 
Michael, Vehuiah, Goap, Bael (Ba’al). In this sequence the 
Triangle is placed outside the Southern Quadrant.