THE BOOK OF ABRASAX

A Grimoire of the Hidden Gods

Michael Cecchetelli

Nephilim Press
2012
 He who knows, and knows that he knows, is a wise m an,

Listen to him!

He who knows, and does not know that he knows, is asleep,

'llu· Hool~ ol Ahrnsax Awaken him!
He who does not know, and knows that he does not know, Wants to learn ...
c "I'\ 1111.lit ·• · 'Ill It lo 1ol1tlt111 l't•"••
l'ollt~ 'I 'II II 'l'ltl'1l1ll ,' I H Teach him!
I_, I '.11 •• I 1.... I· I I I1111111
He who does not know, and does not know that he does not know, Is a fool...
I '

All ri)',111 .» lt".t' I \'o·d t·-J.. 1'·111 "' ll1h 1111111• lllol\ 1... ""' '" "' 11 ·111odllll'd ill ;111y Shun him!
rna1111t·1 wl1.11 .·.1w1'1·1. 1111 lt1ol1111 •. 'lo• l1111tl• ,di\. 11·111111111 w11li<'11 jl!'l'lllissio11
fro111 1111· ;111tli111no1 ·111 111 tl11 • ,, .., 111 l•c It I •111111.1111111" 1·111lirnl11'<I i11 lTilicll
art ides a11d n·v11·11".
 DEDICATION

As always, my work is dedicated to

My Father

Silvia Martinez, My Nefertari

Gratias Vobis Ago:

To HE.

To my brothers, Trece, Indio, A-Shot and Chino,

The Kings Among Kings ...

Eladio "Arcangel" Castro,

May he Rest In Peace in the Bosom of
The Almighty Father, King of Kings
Gustavo "Lord Gino" Colon,
Augustin "King Tino" Zambrano, and
Alex "Grim" Delgado, buried for eternity in
the belly of the beast that is the Bureau of Prisons

AMOR DE REY
 Jason "lnominandum" Miller -
For his excellent contribution to this work
and his continued friendship
Derik Richards
My editor and friend for managing to
correct my millions of punctuation errors
whilst refraining from pulling out his hair
Frater Rufus Opus
For having supported me from the
beginning and opened my eyes to a world of possibilities
Asterion
For his masterful illustration of this volume
Christopher "Frater AIT" Bradford
For his brotherhood and work in bringing life
to a terminally ill web presence
Peter and Alkistis at Scarlet Imprint, Erzebet and Dis at Hadean
and Jim Banner at Trident
For their continued support and for
having believed in me from the beginning
Marilyn and Keith at Weiser Antiquarian Books
For their friendship, generosity and wise counsel
Jonathan Davies at Midian Books
Also for his continued friendship and help
in finding long sought after volumes I'd given up hope on owning.
AND, OF COURSE ...
Frank Redd at Nephilim Press
For sharing my vision for the present work, and giving me the
creative license to bring it to life in exactly the manner I envisioned.
Inlroduction ....................... . ... . .................. I

Preface ............................... . .................. 7

The Coronastrum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Preparation and Securing of Space .... . .................... 15

Protective Magick ................ . ......... .. ..... . ..... . 29

Amorous Magick ............... . .............. .... .... .. 43

Wealth and Prosperity ............ .. ......... . ............ 53

Curses ........ ........................ . ................. 71

Transcendent . .. ......................................... 83

The Received Wisdom Of The God Abrasax, Jn Parabolam . . . . 125

I. ..... .. . .. .. . .......... .... . ..... .. . ..... . ... . ... . .. . . 127

II. .......... . ........ . ...................... . ......... 129

The Book of Absolutes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

Bibliography ............................................ 139

 lNTROI)UCTION

ITHIN THE WALLS of academia there exists a corpus of

W magickal praxis predating the Renaissance and classical gri-

moires by centuries, which has heretofore only been examined
by those whose interests lie purely in the historical and scholastic arenas.
Like the Greek Magical Papyri (Papyri Graecae Magicae or "PGM") - which
constitutes one portion of this corpus -- these texts are a highly syncretic
union of Egyptian, Greek, Persian, Coptic Christian, and Gnostic magickal
praxis. The techniques within seamlessly fuse £naotoal, or incantations,
with yorin:lm, their form of witchcraft, and spells, or 0£A.~eL<;.
In this way, integrating adjuration of the traditional Judeo-Christian-in-
spired angelic hierarchies with invocation of Graeco-Egyptian deities and
methods that would, in our present era, be viewed as closely resembling
Hoodoo practices, these Coptic Egyptian magicians developed a compre-
hensive system of magick. The magickal work we find in this corpus illu-
minates both the immediately practical and the transcendentally spiritual
- offering some of the earliest methods of achieving necessary material or
tangible change in one's life, such as protection from disease, as well as those
techniques with which I am primarily concerned: rites of evocation and
invocation.
Despite the immediately evident value of this material to the practicing
magician, it has gone unnoticed by all but myself and perhaps a handful of
others who have happened upon it in one form or another. With the present
volume, I propose to change that and to bring into prominence an entire
lineage of magickal practice that has, until now, evaded serious attention.
In addition to bringing forth the techniques of this most ancient system for
those among you who will undoubtedly make use thereof in your own work,
 INTUlllllll Tl11N

I al.so hopL· to i11 .s pirl' others lo begin seeking further sources for exa111pk.s ol I >espik this , I li11d ii lwhoovcs inc lo touch briefly in this introduction
I hi s sys Lem and il.s derivations. 011 l he origins of l his magickal corpus: from whence it comes to us and from

My own introduction to this underexplored field of magick came by way what period of time, how it was recorded and preserved, who were the likely
of one of the aforementioned academic texts. During my research into the practitioners, and who are the deities upon which they called. Those who are
provenance of another grimoiric manuscript on which I planned to work, disinterested in the historical background of this work are welcome to skip
I came upon a scholarly paper in which some of the same names of power ahead to the grimoire proper, as I myself am more often than not wont to do.
were also found. After reading the first several chapters I was immediately
intrigued and moved to abandon the project on which I was working - a vol- ORIGINS
ume that would have contained a few of the Faustian grimoires which were
With few exceptions, the magick contained herein is drawn from codices
at that time unpublished or underpublished - in favor of focusing on a study
and scrolls of Coptic Egypt, dating as far back as 100 CE and as late as the
of the magicks of the Coptic Egyptians.
11th century. The Greek Magical Papyri (PGM), with which the reader may
For the better part of two years, I spent whatever time I could in re-
be well-acquainted, represents a significant portion of this corpus, however
search, development, and experimentation with the system of magick found
the system itself is much more than just the PGM. The most widely available
herein, and have continued its evolution in the years that have passed since
translation of the PGM with which most are familiar, that of Hans Dieter
then. Because the corpus from which I've drawn the rites contained in
Betz, is in fact only a piece of a much larger puzzle, as Betz admittedly kept
this volume is far more vast than anything I could present in one, two, or
all of the overtly Christian portions out of his book. While Betz' omission
even three books, I have endeavored to bring you what I consider to be the
of those rites which were Christian in tone does little to take away from the
best and most effective examples of both the practical and transcendental
immense value of his work, it is a disservice to those such as myself whose
magicks for this tome. I have myself made use of most of what you will find
interest in these papyri is their practical application. For this reason, while I
within, and what I haven't used, my students have - some of which I have
will here present material like unto that in Betz' PGM (that is to say, devoid
discussed on my blog or in previous books to which I have contributed. All
of Judea-Christian influences), I have strived to dedicate the bulk of this
things considered, I have found the workings presented here to be of great
volume to those rites Betz excluded.
avail, having achieved with them results equaling, even surpassing at times,
While I am rather outspoken in my condemnation of all things Cath-
those from my grimoiric work.
olic, as well as many of the mainstream Christian sects, this magickal sys-
Another aspect of the magick I've drawn from this corpus which I hold
tem should not be associated with these hypocritical groups, for it bears no
of great value is the adaptability and flexibility of its rites. One example of
resemblance to anything of theirs. It is, in stark contrast, a representation
this is the rite I previously summarized on my blog and in subsequent re-
of the true Christianity and the true teach ings of the Master Yehshua, as
leases, which I have used successfully as a protective rite, as an exorcism, and
known to the Coptic Egyptians.
as an invocation. The rite of which I speak may be found herein, of course.
We also find Roman and Egyptian influences, and to a lesser extent, trac-
It is my desire to formulate this book as did the fathers of the gri moires
es of Solomonic Magick. Represented well in these works are the "Gnostic"
with their classics: light on theory and heavy on praxis. To that end, I am
texts as discovered in Nag Hammadi, including the angelology to be found
foregoing much of the "why" in favor of presenting a large amount of" how,"
in that library. The source materials for the many academic works in which
and allowing the magick contained in this book to stand on its own; hope-
these texts are contained include pottery sheds, wooden and limestone tab-
fully, by omitting any theories I've developed over the course of my studies,
lets, and fragments of papyrus and early forms of paper common to Egypt
I will provoke discussion and dissection by those whose interest is as piqued
during this period, as with the PGM, these have many illegible, missing, or
as my was my own.
unintelligible sections which academia has been unable to restore but which
I endeavor here to present in as complete and usable a form as possible.
=3 ~
 IN 1111111111 llllN

l'1\·st·111 lilroughoul lht·st' wmks art' i1111L1111L·r~1hk "words ol' pown" "'
111)(·1·s 11111.~irnc,
and divine nalllcs, some with which the reader will be famil
ia r, such as IAO' and Sabaoth2, and some which are less recognizable such as
Ialdabaoth 3 and Marmara6th4, which are also to be found in the PGM. Also
used are some names for which derivation or explanation eludes me, despite
my best efforts to source them.
Although making use of both lesser known and, as far as I can discern,
original words of power, the aspirations of the first practitioners of this
magick resemble those of much later works in that they focus mainly on
protection, procurement of love or sex, healing, cursing, and obtaining of
wisdom and establishment of contact with divine beings. Indeed, while the
methodology of the magus throughout history has changed substantially, it
seems that these primary goals remain constant, bridging the gap between
the eldest and most modern of traditions.
In this volume we will explore what I consider the most useful examples,
at least in my own experience, of each of these categories of workings:
• Securing of Space - that is to say, those rites whose purpose resem-
bles those of the more widely known "banishing" rites
• Amorous Magick - rites whose goal is to attract, secure, or protect
love, sex, and intimacy
• Wealth and Prosperity - those workings the intent of which is to
attract prosperity or fortune
• Rites of Protection - workings designed to protect the practitioner
and/or those for whom he works from the world's perils and ills
Curses and Attack Magick - magickal rites designed to bring harm
to another
Transcendent Magicks - Invocation and evocation proper, initia-
tion and empowerment

U .<(>
2 CABA<(>T
3 ABpAXAC
*An example of the papyri of this corpus
4 MApMApA<(>y
 PREFACE

efore proceeding to the corpus of this work it behooves me to make

B
thereof.
the following disclaimer. This is not a book for those whose interest
in magick lies purely in the anthropological and academic studies

While I hold such individuals in very high regard, and am eternally

grateful to men like Joe Peterson and Dan Harms who, through their ex-
acting, precise, and meticulously researched critical versions of our classics,
have made at least as large a contribution to the grimoire tradition as we
practitioners I must realistically acknowledge that this is likely not a work
in which they will find much value. 'Illis is simply because this text is being
presented as a modern grimoire - that is to say a working magus' book of
magick. While every effort has been made to remain as true to the original
texts as possible, my interest in these works is not academic but rather prac-
tical; I have thus taken certain liberties in correcting portions of the papyri
which are indiscernible in order to restore the magickal practices therein.
Before the reader begins to fret and become concerned that the rites
contained in this book may be bastardized versions of the originals or un-
faithful constructs of my own design, let me put your mind at ease by ex-
plaining the liberties to which I refer.
In the papyri from which these rites are drawn, among the words of pow-
er used we find the names "AKRAMACHARI," "AGRAMMACHAMARI,"
"AGRAMAKARI" and several other variants which are all corruptions of
..\.rp..\.HH"'-Z"'-tu.p1· While the academic approach would be to present these
words precisely as they are found in the papyri to preserve the accuracy of
the translation, as a practicing magus whose interest is in reproducing the
results obtained by the originators, I replace these numerous spellings with
''AKRAMMACHAMARI." Likewise, where we find "ABLATHANALBA,"
"ABTHALANABLA," d. al., I have replaced all such varialions with ABLA-
NATHANALBA, the correct way to express .\.BA.\.N.\.Y.\.N.\.AB.\., a palindrome
for which we have no translation and yet one of immense power.
Another such liberty has been to restore missing sections of incantations with
identical sections from elsewhere in the corpus. An example is when, in one rite,
we find the following:

In the name of Michael, the Peace THE CORONASTRUM

Of Gabriel, the Grace
Raphael, the Power
Suriel, the Will
efore we move forward to the Grimoire proper, I am obliged to in-
Rag. .. [Missing Fragment]

Here the academician correctly denotes the missing fragment of text

by placing brackets where they belong and moves on to the next discernible
section. Since my own interest lies not in the precision of the transcription
B troduce the reader to a "sign" which he will use throughout his work
with the system of magick that follows. The sign of which I speak,
- although I use the term loosely as I find it altogether inadequate in ex-
pression of that which you will learn momentarily - is used in much the
but the efficacy of the magick therein, I look elsewhere in the papyri and same way the Golden Dawn and its offshoots use the Signs of the Enterer, of
find, in a rite of similar intent, Silence, of Osiris Risen, and the like. Upon use of this sign, the magus will
In the name of Michael, the Peace find it to be of great magickal potency in and of itself.
Of Gabriel, the Grace The gesture I am now to introduce has never before been published. It
Raphael, the Power is unknown to all extant magickal orders and has never before been used
Suriel, the Will outside my own brotherhood and circle, into whose weekly adorations and
Raguel, the Truth prayers I interjected it. It is, nonetheless, of greater power than any such
Anael, the Glory "sign" of which I have ever known.
By Seraphuel, the Doctoring and Healing... Such lofty claims as these will undoubtedly draw the ire of many who
have devoted more of their lives to practical magick than I, and who have
And restore the prior rite using the text of the latter. spent decades more than I have lived in study of the traditions which make
Therefore while I have the utmost respect for those who commit endless frequent use of the aforementioned signs. Despite this, I am quite confi-
time, effort, and resources to the academic study of these ancient texts of dent that in a brief moment when this sign is demonstrated publicly for the
magick - and am truly grateful for all that they have done to further the first time ever, even a passing glance will serve to assure the most skeptical
western magickal tradition - I must warn that this volume does not conform among you of its value, for it will be at once recognized.
to the standards to which they hold themselves scholastically. Yet before introducing the gesture proper, it is fitting to offer some in-
To the practicing magus, however, I am pleased to introduce what I am sight for those of my readers who are unfamiliar with the signs mentioned
certain will be a body of work of great use to you. above (those of the Enterer, Osiris Slain, the Sign of Apophis and Typhon,
etc.) and as to how such hand gestures and signs bear relevance to grim-
oiric magick. While anyone whose path has at some point intersected with
Golden Dawn traditional ritual magick, or even via Crowley in his signs of
N.O.X., Hoor Paar Krat and the rest, will be quite well versed in the value
 T111• l tllltlNi\,'jl ' Ulll\I

oi' such, we 111usl rc111n11her llial these paths are 110 longer lhe only ways by luoAs l1A1· 111111 11/C' 1/1ro11·i11,..; illff//SC 011 u /!lo ck,
11"'/'1 'c'/i1 1d1'. / l/111/w
which aspiranls come to magick, and there are many to whom such ideas i\lok1 · looks liA1 · 11 1111111/c 1111tf j/11111c, Sl11i/1il11 111i1nics the playing of
are alien. cymf)(l/s 11111/ so on. Some 111udn.1s are ve1y complex and get used in
The concept of these "signs," or gestures holding magickal power is not practical magic, such as the mudras for hooking, pulling, binding, and
a new one. Such signs have been used from at least the time of Moses, as causing madness that get used in Phurba rituals. In all these cases it is
shown in Aaron's gesture of blessing, and have carried over throughout the physical resemblance to a thing that communicates the meaning.
history in cultures and religions transcending all borders. Even the Roman These are often accompanied by a word and a visualization such as
Catholic Church has incorporated such symbols into their own rites. In re- filling all space with clouds of offering, or sending out hooked lights,
searching the earliest forms of these hand signs one is taken to our Eastern and so on.
counterparts, where such gestures are revered as "mudras."
Some mudras do not have a symbolic resemblance and work primarily
The mark of a wise man is acceptance of his weaknesses and willingness
through manipulating energy channels (nadis) in the body. Though
to defer to one better versed than he on a given subject. So it is that I asked
most yogas work with only three or four of the main channels at a
a friend and brother for whom I have a great deal of respect, Frater Inomi-
tim e, there are actually tens of thousands of these chan nels throughout
nandum, to offer his expertise on the subject of these magickal gestures, or
the body. Much like electrical connections, when complete circuits are
mudras, with which he is far better acquainted than I.
made it enables energy to move.
"Hand gestures have always played an important part in
Many people familiar with Pranayama or Qi-gung will be familiar
communication. As newborns we learn to interpret and commun icate
with the idea ofputting ones tongue to the top of the mouth in order to
with gesture several months before words. In 2008 a study by the
complete a circuit. Some mudras connect channels that terminate in
Nationa l Institute on Deafness and Other Communication Disorders
the hands in a similar way. This creates different effects that resonate
(NIDCD) found that gestures are translated by the same regions of
throughout the subtle body and astral environment. For instance
the brain that translate words. In ritual, hand gestures can serve to
there is a rnudra used in Mikkyo that sends prana to the belt channel
communicate and command spirits and the forces of magic, just as
that surrounds the body and bolsters defense against attack. Other
surely as we do with words.
mudras, such as the Samashi Mudra used in shamatha meditation
The word mudra in Sanskrit means seal, and while it is sometimes create a sense of grounding and calm abiding by circulating energy
used to denote a mind state, as is the case with Mahamudra, or a evenly throughout the body.
certain yogic practices like the Kamamudra (sex yoga), it is used most
Some mudras contain elements of the symbolic and the energetic.
often to refer to hand gestures used in Tantric ritual. Their use is
The Mandala Offering Mudra used by Tibetan Buddhists everywhere
widespread throughout the east from India where they are used in
gathers and separates energy into the five elements, but also appears
Hindu, Buddhist, and Jain sadhanas, all the way to Japan where they
symbolically to represent the four continents surrounding Mt Meru -
permeate not only religious practice but martial arts connected with
the central axis of the world. After some chance to experiment with
esoteric Mikkyo Buddhism. Their form and Junction is determined by
it, I can say that the gesture presented in this work is definitely one of
two factors: the symbolic and the energetic.
these mudras that operates on a symbolic and energetic level."
Symbolically speaking, many mudras can be interpreted by what they
Jason Miller
look like. For instance, the mudras for making the eight outer offerings
all m imic the form of the offering itself. The offering for Argham and Finally, a word on how this sign or mudra, as we can now knowingly call
Padyam look like a pitcher pouring water for drinking and washing it, found its way into my magickal repertoire.
 '1'1111 ( '111111Nl\'fllClll\I

It was revealed to me in 1999, during an evocation of the "Four Lumi- ;ill thill w<1s, ;111d all ilt;ll will IH' , a11d in lltl' 11;11111· ol ltl' who holds together
naries" (with whom we will work later in the grimoire proper), wherein I all, holds llll' pown 111' his Sl'tTt'I ll<lllll'," by virluc of which my workings
sought to establish communication with the fourth of these angels, Eleleth. with i11 l his corpus "wou Id be looked upon l~worably by all who are called on
While I had by this point succeeded in evoking spirits to visible appear- therein", and my "calls heard, always heard."
ance sans materia, albeit to a much lesser extent than I now know, the rite In the years since then it has served me well - far more so than any other
in question was one where I sought to draw Eleleth into a polished black piece of magickal technology with which I have ever worked. I have never
"shewstone," as Dee termed such devices 1, placed atop a Table of Practice before shared it publicly; it was introduced only to my brotherhood, and
after Trithemius' own design. even then only incorporated into our weekly rites as a symbol of the source
While I had little experience with the angels and entities introduced in of our power, without ever disclosing to them its origins or uses in evocation
the Gnostic corpus at that point, and knew not why Eleleth was the ideal magick.
spirit unto whom I should address my petition, his name had been presented The gesture of which I speak is a symbolic form known to all men and
to me during my daily work with Aset as the best possible ally for me in my has been revered, respected, worshipped, feared, and beloved since the earli-
present situation. est periods of recorded history. The symbol was known and used by the Sa-
The rite by which I contacted Eleleth will be found later in this work, and bians, Chaldeans, Khemitians, Babylonians, Greeks, and every civilization
for the sake of brevity I won't repeat it here. and culture since. It is unique among symbols in that whatever the differ-
Upon initial contact with Eleleth, which actually took place the second ences in their belief systems, traditions, magickal paths, religions, and forms
time I performed the rite, he presented himself in a form in keeping with the of worship, the magicians, priesthood, and mystics of all cultures have ever
depictions of him found in the Gnostic traditions, but not as I'd envisioned. acknowledged its power and connection with the unseen. Presented here,
About him were his brethren, Harmozel, Oroiael, and Daveithai. for the first time, is the means by which we can perfectly, physically manifest
Again summarizing a longer story, having made my entreaty unto this eternal symbol.
Eleleth in the presence of his brethren, I made one final request before bid-
ding him farewell. The request was one that will be familiar to those who
work the magicks of evocation, as it is one made frequently unto the spirits
with whom we are so privileged as to communicate. I asked ifhe would pro-
vide for me a secret name or other means by which I might, in the future,
more swiftly call upon him and be heard at once. If I might be given a more
direct line of communication, if you will, whereby I could simply incant as
instructed and be assured that my words fell not on deaf ears.
The response I received was delayed by several minutes, and when it
came it was to say that, "With the blessings of he whose name is the num-
ber of days in your year," after whom this book is now named, I would "be
shown a sign wherein two become one, and united in one contain all that is,

The reason I chose to evoke by way of adjuring Eleleth to appear in the stone as opposed
to more corporeally was simply because in this case it was the result that was of di re urgency
to me, to wit: his granting my petition; evocation into mediums such as the stone or scrying
mirror tends to be more expedient when one's concern isn't bringing such a spirit into his
presence but in succeeding in his goal.
 PREPARATION AND
SECURING OF SPACE

T
he observations and preparations in which the magus takes part pri-
or to undertaking a magickal ceremonyt however basic or complex il
may be, are of great import. What follows is a brief outline of some
preparatory steps which I typically use, the value of which I can attest to.
While these exercises have been found useful in advancing one's magickal
agenda even prior to the commencement of the rite, it is not the practices
themselves that yield this result but the mental state which they engender.
As will be immediately evident, pictured here is the "pentagram," represent- In any working of this nature it is critical that the practitioner enter a state
ed flawlessly on the body of man. As demonstrated here, it is known as the of mind wholly separate from that in which he spends his mundane life. It is
Sign of The Coronastrum. Raised up above one's head toward the heavens it necessary to step outside of his daily existence and all of the commonplace
serves "to draw the glory and power thereof, representing the golden sun at trappings thereof, and to enter utterly into his work; his every thought must
its highest peak, Abrasax personified, and the creative force of the uni verse, be that of a magician rather than a man .. His every act during the time that
allowing the magus to partake and be empowered thereby." At the level of precedes a ceremony should be a magickal act, and everything he observes
the third eye, whilst having assumed a god-form, it "Crowns the magus as should be seen as an act of magick, however unimportant it might seem
King of all he surveys." At the level of the heart it serves in evocations to as- during his day-to-day life. 1he landing of a bee on a flower should be regard-
sure that the magus is "Heard, always heard." Inverted, with the single point ed as an instinctive yet magickal operation wherein one creature brings new
descendant, it is known as The Coronasidus, and it represents "the darkness life to another through the mechanism of ritual - i.e., pollination. The rising
of the immense night, the blackness and destructive force of the universe in of the Sun should be greeted as the return of Helios in his chariot, trium-
all its untamed beauty," and should be thus employed only when the work- phant over the night, hearkening a new day, and not the bothersome call to
ing is of such a nature. awaken and go to work rather than remain comfortable in bed. The sole aim
of this preparation period and all that it entails is not to fulfill an antiquated
set of strictures and regulations by keeping to the letter of the old grimoires,
but rather to thrust the magus into an altogether magickal reality.
Many times when conversing with others who have read my books or
blog, in venues of a more social nature, I have been asked why, when writing
 I' 11111 1
I\ II A I" II l N I\ N 11 ~'I' I 1111 IN c t 11I1 ~I' Ac I'

of magick and areas related thereto, I write in a very formal or even anti- '/ii 1111/ ii .'i111/•l1·. 1111·t!il11/io11i.,1111' :; i/1'll<"i11.-.: o/tlwt inner voice that is
quated manner, at times borrowing from the Victorian English common 1il11wsl «"011s/1111tly 1w11/1/i11g 011 i11 11 person's head.1
to magickal writings of the late 1800's and typically employing words far
Take for exa mple Lhat which I hold to be the supreme act of magick:
distanced from the way I speak in social situations or ordinary conversa-
Evocation to visible manifestation. This is an act that requires immense fo-
tion. The reason this is so is not because I wish to be seen by readers as some
cus and single-minded concentration, for any distraction or deviation from
pompous ass, flaunting a decent understanding of the English language or
the work will inevitably hinder success. The mind, in all of its glory and
as having a more articulate way than another, but rather because, as ex-
power, is for most yet untamed, and runs wild and unchecked. During a
plained above, I am elevating all actions related to my magickal work to a
work such as an attempted evocation, the natural and unavoidable tendency
higher level of consciousness. When I do enter into a ceremony, I do so hav-
of the mind - however focused you are on the task at hand - is to continually
ing already established the proper state of mind and awareness, having com-
initiate thought processes such as "I wonder if this will work," "Am I doing
pletely removed all the mundane aspects of my life. In practice of magick we
this correctly," "Did I pronounce that word properly," "Is that shadow a spir-
endeavor to undertake the art and work of Kings; should we not also speak
it," "I hear a noise; I wonder if that's a spirit, is it really here" and the like.
as Kings when we discuss it?
Such unintentional wanderings of the mind are completely detrimental to
Having digressed from the topic at hand, let me restate that the primary
the working and can prove dangerous. During such a rite these inner voices
concern of taking such preparations is not to precisely follow out the in-
must be silent and every bit of your focus, both conscious and unconscious,
structions and guidelines set forth by our predecessors in the grimoires of
must be singly on the working itself.
ages past. All of the steps one takes in preparation for a magickal ceremony,
Thus, while meditation is not a requirement for success, I know of no
the days of purification, abstinence, fasting, the ritualized bath and cleans-
other tool or technique as effective as meditation in developing the mastery
ing, the purification of the temple, meditation and prayers, are all working
over one's mind necessary for success in so bold an undertaking as veritable
towards building a spiritual mindset wherein we exist not as men working
evocation. Developed skill in meditation is also valuable when beginning to
a tedious nine-to-five job, but as beings born of divinity - soon to reach
delve into the field of Astral Magick, with which we will deal in the chapter
through the barriers that separate us from the celestial and lo reestablish
on Transcendent Magick.
our divine right to effect change in our world: the change we dcsi l'l'.
Despite the value of proficiency in meditation for the magickal practi-
Before any magickal working it is wise to devote a fow 111on1rnts to med-
tioner, I will not belabor the subject here by presenting innumerable meth-
itation and the establishment ofritual breathing in order lo silence all dis-
ods with which the reader can work. Instead I will provide the simplest and
tractions and idle thought processes and bring one's focus c11tirdy lo the
most effective exercise of which I know, and trust that the aspirant desirous
matter at hand. I have taken part in several debates wherci11 till' validity of
of further instruction will easily locate a plethora of books or a teacher more
the practice of meditation in this form of work was called into qucsl io11 by
qualified than I.
"grimoire fundamentalists," who argue that the practice appears nowhere
While the exercise that follows can be found in many books, websites,
in the grimoires and must therefore be seen as a manikslal io11 ol' "new age"_
and essays, my own first exposure to it came many years ago via a brief paper
thought rather than ancient magick. My own belief is that whill· 111;1stny ot
entitled "How To Make Contact With Your Inner Teacher."! am unfortu-
meditation is in no way requisite for success, it is a tool we la 11 use Io l'X pe·-
nately unsure of the author as there seem to be several versions online, each
dite our achievement vastly.
attributing authorship to a different person. It is, however, derived from the
The best "in a nutshell" definition of meditation I have li11111d is Steve
pranayama exercises prescribed by Crowley in Liber E vel Excercitiorum.
Savedow's:

Steve Savedow, The Magician's Workbook; A Modern Grimoire. 1995 Weiser Books.

-==17-=-
 The practice, as I've adapted it, is simplicity itself, and yet it has borne a.~ 1111porla11I i11 1H·.1dy t·vny ;1w11t1t· ol lhc Wcslcrn Mystery Tradition, and
fruit for me more so than any other practice of its sort. For the purposes of Ihr 111agit"ka I syslt'111 J 'vc assclllhled a 11d presented herein does not deviate.
the present volume, it is highly suggested that it (or another similar medita- 'Ihe practices out Ii 11cd below represent several that I have resurrected
tive exercise) be adopted by the aspiring practitioner of these magicks and from the obscurity of academia. They find their origins directly in this Cop-
utilized prior to commencement of any magickal working. tic magick alongside the more advanced rites that will follow, and are there-
fore best suited for use herewith. They will be found to be far more effective
1. Bathe, during which you use the traditional words of purification,
in combination with this corpus than those rites mentioned above which
"Asperges me, Domine, hysoppo et mundabar, lavabis me et super
avail themselves of pantheons historically antagonistic to those herein.
nivem dealbabor" 2 or a variant thereof, and visualize all impurities
The first of these rites will undoubtedly be recognized by some, as it is
and weaknesses being washed away in the bathwater.
more widely available than the rest and is found in PGM 824. This rite is to
2. Clothed in loose, comfortable clothing as suited to the ritual that be applied as an all-purpose opening for any and all of the magickal work-
will follow, be seated in a comfortable position, such as that of the ings contained herein, similar to the function of the LBRP in the Golden
Egyptian gods, or with crossed legs atop a pillow. Dawn tradition, and may be used in conjunction with the others presented
thereafter, or in the case of less complex and involved workings, indepen-
3. Raise your right hand to your nose and with your forefinger close
dent of them (such as in the case of weekly offerings, etc.). 1his rite is known
the left nostril, then inhale for a period of 7 seconds as deeply as you
as Calling Of the Sevenths to Induce Equilibrium and uses the cosmological
can without becoming uncomfortable.
association of the Greek vowels to the planetary spheres 3 to open the seven
4. Remain for 1 second. gates thereof and bring these forces into perfect harmony within both your-
self and your ritual area.
5. Releasing the left nostril, now close the right with the thumb, and
For best results, the Calling of the Sevenths should be performed as
exhale deeply, again for 7 full seconds, leaving no breath left.
would the Middle Pillar (for those familiar with it in its original form), or
6. Repeat 7 times. perhaps the Lightning Strike of the Thelemic corpus. That is to say, using
visualizations appropriate to each part of the rite, descriptions of which will
7. Remain in this position, focused on your breath alone, allowing no
be provided following the ritual itself below.
other thoughts to enter your mind, for a period of 5 minutes or more
as suits your will.
Prior to commencement of most any magickal working, the Western
Tradition dictates that it is incumbent upon us to secure our ritual space.
In the Golden Dawn tradition this would include variations of the Lesser
Banishing Ritual of the Pentagram, Banishing Ritual of the Hexagram, In-
voking Ritual of the Pentagram, and/or variants of Regardie's Watchtower
Ceremony. To 1helemic magicians this practice may include the Star Ruby
or any of the aforementioned workings. In Jason Miller's Strategic Sorcery 3 There are two schools of thought with regard to which of the vowels relates to which
planet. In the Saturn-first orientation, chief proponent of which is none other than H. C.
the term ascribed to this practice is "Zoning," which I hold as far more ap-
Agrippa, we find the following correspondences:
propriate than "banishing." By whatever labels it is given, the practice is seen a - alpha, Saturn; e - epsilon, Jupiter; T] - eta, Mars; L - iota, Sun; o - omicron, Venus; u -
upsilon, Mercury; and w - omega, Moon. The Moon-first theory reverses the order placing
2 'The Latin form of the Slst Psalm, meaning, "Thou wilt sprinkle me, 0 Lord, with hyssop the Moon with alpha and Saturn with omega. Interestingly enough, the only association
and I shall be cleansed, Thou wilt wash me, and I shall be washed whiter than snow." which remains the same across both systems is the Sun, which is in both placed with iota.
 1111' lie H '" 1111 A llU A~iA X l 1 111 1 l'AllAl'lt1N ANll Sl'4 llltlNti Ill ' Sl'Ac I'

CALLING OP THE SEVENTHS TO INDUCE EQUILIBRIUM H. I :;i l \ • I :.asl I ,oolu 11 g Io 11 tl' sky w 1t Ii Ii .111ds 011 I Iii' I 1l'; 1d. t li.111 I ''.U." ( ( ) 11 H·
g;1, prn1Hlllllll'd as "o" ill " old"). I L1vi11g 111w111·d llil' gait' llial is yoursl'li'
1. Begin standing, facing east, with a moment of meditation, arms at your
and hroughl lixlh your own divi11ily, you now gaze upward lo the lwav
sides with palms outward. Establish a ritual breathing pattern4 and vi-
ens and open the gale thneto.
sualize a brilliant white body of energy, what some refer to as an aura,
about you. 9. Returning your gaze to the East, make above your head The Coronas-
trum, as previously shown, and powerfully proclaim the following:
2. Facing East - Stretch out right and left hands to the left, chant"!\' (Greek
vowel Alpha, pronounced as the "a" in "father" 5), visualize the same ABLANATHANABLA, Take thy place on my right!
brilliant white light which encapsulates you gathering and expanding at AKRAMMACHAMARI, on my left!
your hands and the gate of the east opening unto you. DAMDAMENNEOS, behind me!
SENSENKEBARPHAGES, be thou stationed before me!
3. Face North - Put forward your right fist, chant "E'' (Epsilon, pronounced
as the "e" in "let") as above, visualize a ball of energy gathering about Be greeted, diadem 6 which is on his head!
your outstretched right fist as the gate of the north opens before you. Be greeted, seven names who are hidden in it, and
which are a £ f) l o u w7
4. Face West - Extend both hands forward, chant "H'' (Eta, pronounced as
the "ey" in "obey") and visualize as above, with a ball of energy forming The next rite of this sort of which you may avail yourself is one I had
at your hands, and by your will the gate of the west opening. previously presented in my contribution to The Conjure Codex, Volume I.
To it I have given the title "The Adjuration of Metatron." This working, like
5. Face South - Both hands holding the stomach, chant "I" (Iota, pro-
the former, is drawn directly from the Coptic magickal corpus, and yet also
nounced as the "ee" in "meet"), visualizing again as above, with the ball
like the former, I have found it of great use in all of my magickal practices.
of energy taking shape at your hands, and the gate of the south opening
before you.

6. Face East - Touch the ends of the toes, chant "O" (Omicron, pronounced
as the "o" in "hot"), visualize as above with the gate of the abyss at your
feet being opened unto you.

7. Face East - Right hand on the heart, chant "Y" (Upsilon, pronounced
as "ou" in "you"). The visualization here is that the aspect of the divine
that exists within you is hereby opened, thus from your heart emerges a
brilliant light that represents your will.

4 To define ritual breathing very simply- perhaps inadequately so - this refers to breath-
ing in for a count of 4 seconds, holding the breath fo r 4 seconds, then exhaling for 4 seconds.
While 4 seconds is my own standard, others prefer 3, 6, or even 9 seconds. It is suggested
that, prior to incorporating this form of ritual breath into your work, you experiment and
discern which is best for you.
5 Ancient Greek was pronounced in a few different dialects, depending on the region and
time period. 'The pronunciation given herein is the Attic dialect, which would have likely 6 Refers to the Crown of God, From Greek "01cuS1iµa"
been spoken by magicians practicing this system. 7 a - alpha, e - epsilon, 11 - eta, 1 - iota, o - omicron, u - upsilon, and w - omega
 '1'1111. l\11Cll( tll 1 AllllA'iAX l 1111'1't\llt\llt1N ANll S111 lllflN«o Ill ' .'-.l•At I'

THE ADJURATION OF METATRON 'l'llE ( ;1n:t\Ttrn (:At.I.IN(; Oil THE SEVENTHS

1. Facing East, recite: '1 lw li1llowi11g rile l(ir tile sccuri11g or space is one of which I make use only
in workings of transcendent magick, such as evocations wherein visible ap-
By the great name of the Father, and to his Glory!
pearance is the desired end, or in rites of initiation. While this rite is perfect-
And that of those who stand in his presence,
ly acceptable and efficacious in work of lesser consequence, it is altogether
Athonas Siak Ksas Sabak Kaab Kaesas Ekoe
unnecessary and might rightly be compared to using dynamite to destroy an
I call upon thee, 0 Angel of the Presence! anthill. The deities upon which we call in this rite, principally Helios by his
most sacred name Achebukrom, and the Graeco-Egyptian "Aion of Aion"
(The visualization here is of a brilliant and blinding light descending
are likewise of a transcendent nature, representing the supreme gods of that
from above and coming to rest just above you)
pantheon.
2. Recite
1. Begin using the Calling of the Sevenths, as outlined above, yet stop at
By 'lhy Great Names , Given Thee By God, step 9, before the invocation of the guardians of the four directions.

By Metatron, Draw for me your sword and banish the profane! 2. Invoke instead as follows:
By Dynamis, Bend for me your bow against he that opposes me!
"I call thee, who art greater than all, the creator of all, thou, the
By Chasdiel, Cleanse for me the whole of this place!
selfbegotten who seest all but art not seen . For Thou gavest Helios
By f ael, Cleanse for me the depths!
the glory and all the power, Selene the privilege to wax and wane
By Yahoel, Cleanse for me the East!
and have fixed courses, yet Thou took nothing from the earlier-
By Megameidan, Cleanse for me the North!
born darkness, but apportioned things so that they should be
By Pa' aziel, Cleanse j(>r me the South!!
equal. For when Thou appeared, both order and light arose. All
By Na'ariel, Cleanse j(Jr me the West!
things are subject to Thee, Whose true form none of the Gods
By Hadariel, Cleanse for me the heights!
can see; Who changest into all things. Tiwu art invisible, A ion of
At each stage of the invocation, visualize the appearance of a great angel, Aion. Come to me Lord, faultless and unjlawed, who pollute no
composed of naught but pure light and energy, at the appropriate place ( e. place, for I have been initiated into Thy Nam e."
g., when you adjure Yahoel to cleanse for you the East, a glorious angel de-
3. Visualize sealed gates at each of the four cardinal directions, and
scends from the brilliant light above you and takes shape in the East of the
with divine authority, command them thus:
temple, facing outward, sword in hand, guarding against all enmities. Once
Metatron, in each of his forms, has taken his places in your space, consider "Open, open, four quarters of the Universe, for the Lord of the
that you are under the protection of the Angel of the Presence, and that in inhabited world cometh forth. Archangels, decans, angels rejoice.
all that is done therein you shall have his aid. For Aion of Aion himself, the only and transcendent, invisible,
goeth through this place. By the name AJA AINRUKHATH, cast
up, 0 Earth,for the Lord, all things thou containest,for He is the
storm sender and controller of the Abyss, master offire. Open,for
AKHEBUKROM commandeth thee!"

Repeat this invocation eight times.

 '1'111: l\rn11\ 1111 AllllASAX l'lfl ' l'AlfAllllN ANll S1 11lllflNll111 1 \l'AI I'

The final preparatory rite I will share herein is one which has manifested
in many forms over the centuries, most notable of which is Crowley's Liber
Samekh, or "The Bornless Invocation." In its original form as found on the I. Place while candles at the East, West, North and Southernmost points
Stele of Jeu it served as an exorcism, casting spirits from the body of an in- of Lhe temple.
dividual within whom they had taken up residence. This was accomplished
2. Open the ceremony using the Calling of the Sevenths, adapted as in the
by appeal to The Headless One, aK£cpaA.oc;, who in turn would empower the
preceding rite, to include the invocation of Aion and Helios, and the
practitioner, giving him the authority to cast out demons in his name. As
blasting open of the gates at the will of the magus.
presented here it serves to remove unwanted influences from the magus'
temple and surroundings. It is also of great utility when employed in cleans- 3. Moving counter clockwise, stop at each of the cardinal points, lighting
ing one's home or kingdom of predatory or parasitic entities, and ridding the candle there while reciting:
oneself of the effects of magickal attack or curse.
ARBATHIAO REIBET ATHELEBERSETH ARABLATHA ALBEU
I place this rite in this section only reluctantly, for while it is better clas-
EBENPHICHI CHITASOGIE IBAOTH IAO
sified as one intended to secure space, it is not one I would advise the aspir-
ing practitioner of this system to employ with frequency. The reason the rite Subject to me all daimons, so that every daimon, whether of the
has been so lauded by magicians from traditions so widely varying as those heavens or air, of the earth or under it, of the land or in the water,
of the Golden Dawn and, conversely, even those of the left hand path, is be- might be obedient to me and every enchantment and scourge which
cause even in forms far removed from the original, it is a very powerful rite. is from God.
For all the effort that magicians have put into attempting to define or
4. Returning to the center of the temple, facing North, look above to the
source the "barbarous words of evocation" found herein, and for all the
heavens and recite the above incantation.
study we have devoted to understanding why it stands out as one so power-
ful as to facilitate contact with the Holy Guardian Angel, the truth is that the 5. Gazing downward to Tartarus, repeat the incantation.
deity upon whom it calls is of a nature we cannot yet comprehend. Kapoia
6. Clasp your hands at your chest at the level of your heart and again repeat
rrcptc(waµ£vri ocptv, the "Heart Encircled With a Serpent" is a very potent
the incantation from step 3.
force, and his name is one to be spoken only with reverence.
7. Invoke as follows:
"I invoke you, Headless One, who created earth and heaven, who
created night and day, who created light and darkness! You are
OsoronnophriS'\ whom no man has seen at any time! You are Iabas!
You are laplis 9 ! You distinguish the just and th e unjust! You made
female and male:! fou revealed seed and fruits! You caused men to
love each other and to hate each other!

"I am N., your prophet to whom you have transmitted your mysteries
as celebrated hy Israel! You revealed the moist and the dry and all
nourishrnen I. 11 l'll r me!

8 'Oaopovvwq>p1~
9 'Ia~a~ an d'lanwc;

~24 .,,...
 '1'111'. J\Cll)I( Ill' /\llllASAX 11 111'1'/\llAlll>N ANl>S1 1 111111N11111 '~'1'/\I I'

"I am the messenger of Pharaoh Osoronnophris; this is your true '!. 111 llll' sa11w i111pnirn1s lo1w, wli1l.~1 slill 1·1ill.1111nl w1lli llil' l'SSt'lllT ol
name which has been transmitted to the prophets of Israel. Hear me, llw I kadkss ( >11t', to111111a11d lhl' dq1arlun· ol all lhal ,·ausl' you ills or
ARBATHIAO REIBET ATHELEBERSETH ARABLATHA ALBEU wish you harlll, spl'aking wilh I !is voice a11d iss uing Ihis cm1111iand 11s
EBENPHICHI CHITASOGIE IBAOTH IAO. Listen to me and turn the IIeadless One.
away this daimon. 10

"I call upon you, awesome and invisible god with an empty spirit,
AROGOGOROBRAO SOCHOU MODORIO PHALARCHAO 000.
Holy Headless One, deliver me, N, from the daimon which confounds
me 11 • ROUBRIAO MARIODAM BAABNABAOTH ASS ADONAI
APHNIAO ITHOLETH ABRASAX AEOOU; mighty Headless One,
deliver me, N,from the evils which threaten me! MABARRAIO JOEL
KOTHA A THO REBA LO ABRAOTH, deliver me, N, AOTH
ABRAOTH BASUM ISAK SABAOTH IAO!

"He is the lord of the gods; he is the lord of the inhabited world; he is
the one whom the winds fear; he is the one who made all things by the
command of his voice."

"Lord, King, Master, Helper, save the soul, IEOU PUR IOU PUR IAOT
IAEO IOOU ABRASAX SABRIAM 00 UU EU 00 UU ADONA!,
quickly, quickly, good messenger of God ANLALA LAI GAIA APA
DIACHANNA CHORUN!"

8. Repeat until the spirit of the Headless One fills you, until his essence
courses through you, then in a loud, commanding voice, the voice of a
God:
"I am the headless one! With my sight in my feet, the mighty one, one
with the im mortal fire; I am the truth that hates the fact that unjust
deeds are done in the world; I am the one who makes the lightning
to flash and the thunder; I am the one whose sweat falls as rain so
nourishing all that is; I am the one whose mouth is aflame; I am the
one who begets and destroys; I am the Favor of the Aeon! My name is
'The Heart Encircled by a Serpent!' Come forth and follow!"

10 Modifying this portion as suits your need, e. g., "Listen to me and turn away all whom
oppress me," or "Listen to me, banish from my kingdom those who now pollute it, be they
man or spirit."
11 Modifying this portion, again, to su it the present need.
 PROTECTIVE MAGICK

I
n this chapter we will be dealing with protective uses of magick, intend
ed to secure the practitioner from magickal attacks, from life's ills, and
from enmity and oppression of others. Protective rites, in the form ol
invocations, prayers, amulets, and charms, have existed as far back into his
tory as can be measured. In the modern world, in which man has all but Josi
his connection to divinity, forgoing his magickal roots in favor of modern
science, such magickal practices are seen as superstition at best. Despite this,
to the practitioner of magick - those whose interests in this material are not
simply academic, but practical - such techniques are of inestimable value.
Chief among the methods by which the Coptic Egyptians applied pro-
tective magick was the creation and consecration of amulets. While the term
amulet is often used interchangeably with the word talisman, the two are in
fact quite different. A talisman, from the Greek telesma, 1 is used by the ma-
gus to attract a desired effect to the bearer, such as fortune, love, prosperity,
strength, and the like. Conversely, an amulet, from the Latin amuletum, is
borne to repel undesired affects such as illness, attack, or harm.
Because amulets played a preeminent role in protective magicks during
the period with which we are here interested, we will offer a few such exam-
ples in this work, all of which I have constructed personally or adapted from
originals.
Besides these workings I have also included rites which rely upon the
spirits for their protective natures as opposed to tangible materia.

http://www.clyrnon Ii m· .l'om/index.php?term=talisman
 '1'111 1. lltHll( Ill' AllllA.'iAX l'tlllll'l ll\'1' IV1Alill"

THE PRELIMINARY RITE OF PROTECTION '.i. l11l;111l lu11lin:

The first such rite is derived from London Oriental MS 5525, which I have Pro/eel and shelter him, by IAO, by Sabaoth! By the Archangels
used in various forms many times. The manner in which I present it here is Michael and Gabriel! By IAO and Sabaoth, Adonai and Elohim,
a form which I utilized to protect a friend who had fallen victim to a rather Elemas, Miksanther and Abrasax, by Michael and Gabriel,
uninspired curse, laid for him by his former comrades. Raphael and Suriel, by Raguel and Asuel and Saraphuel, I adjure
you by your holy powers, watch and protect N.
1. Begin the rite using the Adjuration of Metatron, as taught in the
chapter on Securing of Space, suffumigating with Dragon's Blood Thalalmelal, Kokalthaal, Maalbuk, Ananias Setra, Asarias,
incense. Misak, MisaelAbdenako, Chesenaethi, Chersospaethi, Hilelmilel,
Michor!
2. When the Adjuration of Metatron is completed, maintain the visu-
alizations created therein, to wit: the presence of Metatron at each IIIIIIIAAAAAAA 0000000
side of the temple. IIIIIIAAAAAA 000000
IIIIIAAAAOOOOO
3. Incant thus:
IIIIAAAAOOOO
I adjure you by your name and your power, by your figure and IIIAAAOOO
your amulet c~f salvation and the places where you dwell! By your IIAA 00
light wand in your right hand and the light shield in your left, IAO
and by the great powers which stand before you! I adjure you, do
Another manner in which this rite can be used is in empowerment or
not hold back and do not ignore, but descend unto me with your
consecration of an amulet, created as a protective shield. 1bis modification
amulet of salvation!
is simplicity itself and is accomplished by adapting the first portion of the in-
Watch and protect the body and the soul, the spirit and the house cantation, in which we presently find "but descend unto me with your amulet
of N. son 1if N, and my loved ones as well! Bring to us life yearly, of salvation!" to read "but descend unto me and empower this, your amulet
without any disease! Cast j(irth from us every evil fc>rce and never of salvation," and altering the visualization used so that the sphere of energy
allow them to approach us! Cast forth from them every evil and descends not unto the magus but to the amulet, which thereafter becomes
every devil, and every Apalaf and Aberselia, and every power of aglow and radiates an energy all its own.
darkness and evil eye, and every eye shutter and chill! The below is an amulet I created for use with this rite. I drew this out on
papyrus using a quill pen.
Cast them away from me, N. and from my family, from my
dwelling and children!

ORI SHAOHI SHASHAOHI SHAIHI SHA AAAO

0000000

4. Upon vibration of the voces magicae above, let the visualization be

of a sphere of brilliant white energy forming above the magus and
descending, encapsulating him so that he is fully within.

=31 =-
 'I'll I' l\11111( Ill' A HU i\Si\ x l'llHI l'C 11\'I' rvlAc1lc I\

'1'111·: RITE OP SOLAR PROTECTION

'I he following rile is a Solar working invoking the power of the Sun to afford
protection from all of life's ills to the magus. It is in the form of a simple
adoration to Sol, and employs Judea-Christian as well as Egyptian deities to
achieve its goals.
Otocpu;\cx~ov -ca-v
1. To be performed on Sunday with the rising of the Sun. The temple

-
(f'OQO-UVtCl' OOlJ 'trrv
' is to be suffumigated by frankincense and cinnamon, and 5 yellow
candles placed throughout - one at each of the cardinal points, and
one in the center behind which the magus will operate. Also in the
'..\,, 6.-yla.V crc.pe cty{f>ct center of the temple place a dish of honey in offering to the Sun.
\ ~' ~ 2. Open the rite by Calling of the Sevenths, the first rite espoused in
',, ~
the section on Securing Space.

3. Circumambulate clockwise from the easternmost point, reciting the

associated verse from The Egyptian Book of the Dead as you light
the candle there.
'Jhe ouroboros figures promin ently in magickal traditions throughout history; it is
one of a few figures that transcends cultures and borders, being regarded as a sacred
• East - Homage to thee, 0 Ra, at thy tremendous rising! Thou ris-
symbol for as far back as what we now call Hermetic Magick stretches and even. fur- est! Thou shinest! the heavens are rolled aside! Thou art the King
ther. Jn the Coptic and Graeco- Egyptian papyri it is used extensively in amulets and of Gods, thou art the All-comprising, From thee we come, in thee
talismans. The Greek text in the center above reads, "Protect the wearer of this, your are deified.
holy seal. "
• South - 0 Thou Perfect! Thou Eternal! Thou Only One! Great
Hawk that fliest with the flying Sun! Between the Turquoise Syc-
amores that risest, young for ever, Thine image flashing on the
bright celestial river.

• West - 'Ihou passest through the portals that close behind the
night, Gladdening the souls of them that lay in sorrow. Th e True
of Word , the Quiet Heart, arise to drink thy light; Thou art To-
day and Yesterday; Thou art To-morrow!

• North · I lmnage to thee, 0 Ra, who wakest life from slumber!

Thou ris<'sl ! 'J '1011 shin est! Thou radiant face appears! Millions of
years h111 1· p11sscd, - we cannot coun t their number, - Millions of
1

years shall u11111·. 'J lwu art above the years!

 l'llHl'l'I Tl\'1 1 Mr\1111 I•

4. After completing the circumambulation and returning to the l~asl, /1y tlw 1111w1'l 11/ <:Jiu/11111u/1 IU11is1/1ir / 1/11111cro Phontel
visualize the Sun above you, its glorious rays descending toward you !\soumar Aso111111.11;
in embrace. who enlighten the underworld in the evening and the earth in the
morning.
5. Return to the center of the temple, facing East. Ignite the candle
I give thanks to you, 0 God,
there and invoke as follows:
Dediodendeiaoth Lamoir, Serou Seraled, Rima, Aria Nouda,
Greetings, lord, greetings, sun of righteousness, DamouMenou
who riseth over all the earth and over the land of Egypt. Sethioth, Barbarioth
You must come down upon this honey, you must take of it!
The rite which follows is another of which I have availed myself in cre-
Prevail upon the twelve powers and their sweetness.
ation of an amulet, bearing the resemblance of and calling upon the god
Jn the name ofyour great archangel Abraxas,
Abrasax (A(3paoa~). While Abrasax is of a cosmology far predating Chris-
whose hand is stretched out over his rays,
tianity, he was well known and respected by the Coptic Magicians from
you must enlighten my heart.
whom we take our cues, and appeared frequently on their protective amu-
Lord, greetings, Seth 'Thioth, Barbarioth.
lets and talismans. He is a constant presence in their magickal formulae, as
I give thanks to you, our god,
evidenced by his appearance in the Greek Magical Papyri and the Gnostic
Deiodendea, Yaoth.
"Holy Book of the Great Invisible Spirit."
Greetings, Lord, thefczther,
Greetings, Lord, the son,
1he amulet I created and consecrated by way of this rite is based on
the traditional depiction of Abrasax brandishing "the scourge of power and
Greetings, holy spirit,
shield of wisdom," with legs like unto serpents. Underneath this I have the
Yours is the joy, your light has brought it upon me
god's name in Greek. These amulets were typically found engraved on stone,
Light ofgladness, Light of the aeons, Light ofjoy, Light of my eyes,
which is the manner in which I have created my own, however from expe-
Lamp of my body,
rience I can also confirm that engraving on tin and drawing on papyrus
Lord, God, !AO
are equally effective and more practicable for those who have never before
Lord, God, Sabaoth.
endeavored to engrave on stones.
You must dip your pen in your black ink,
and write upon my tongue your words.
You must give me the sun as a garment,
1he moon with which I cover myself as a cloak.
You must give me the boat of the sun,
1hat it may diminish for me all evil.
You must give me the 7 stars,
you must give me the stuff of the stars,
and I shall be worthy of beholding your face!
You must give me your glory of the sun,
You of the great number,
that it may keep me from all evil.
Yea, for I adjure you,

=34~
'1'111:. l\1 H II\ Ill' A lilt /\SI\ x

C0Ns1·:<:RA'l'ION 011 'l'llE A1m.ASAX STONE

I. 'I he temple should be established with a single white candle at each of

the points of the pentagram; that is to say one before the magus who
stands facing east, one each at his left and right, one to the rear left of
the temple and one to the rear right. TI1e incense should be frankincense
and storax. On the altar, prepare a chalice or wine glass of water into
which you have mixed salt and baking soda.
2. Open the rite by the Calling of the Sevenths.
3. Circumambulate counterclockwise, lighting the candle at each point
while reciting:

Anax Sabrex Apemenon Borau Peritrara Nouannoonospetal Kenon

Onesinne

4. Return to the center of the temple, facing East. Ignite the incense and
invoke:

Hof Sax, Amun, Sax, Abrasax; for thou art the moon, the chief of
the stars, he that did form them, listen to the things that I have said,
follow the proceedings of my mouth, reveal thyself to me, Than, 1hana,
Thanatha, otherwise Thei, this is thy correct name

I invoke you,
The one who governs from heaven to earth,
From earth to heaven,
The great one, whose name is the number of days in the year,
Thou who art our father,
You, who dwelleth in the light of Eleleth
You, who preside over the Sun, its rising!

IIIIIIIIIIIIIIIIIIIIII
EEEEEEEEEEEEEEEEEEEEEE
0000000000000000000000
uuuuuuuuuuuuuuuuuuuuuu
EEEEEEEEEEEEEEEEEEEEEE
AAAAAAAAAAAAAAAAAAAAAA
 '1'1111. l\(l(ll\ Cll 1 A1111A.'>AX 1'111111 1 c 11\'I• MA111C ''

00000000000000000000002
Holy, holy, god almighty, creator, invisible one in whose hands are the
Scourge of Power and the Shield of Wisdom!

I adjure you by your powers and by your name, by the places where
you dwell and the paths you cross! Descend, Great God, and empower
thy likeness! Touch my amulet that in your timeless image and by
your will may it take life!

5. Dip the amulet into the chalice, incant:

ABRASAX (vibrated 365 times)3

By your name I make this amulet so that it may fortify me! I bind the
rocks c~f the earth and tie down the mysteries of heaven! I overcome all
demons and harmful spirits in the world, all powers aligned against
me and all enmity!
In the name of Gabriel, the mighty angel,
In the name <~l Yeho'el.
In the name of Yah, Yah, Yah, Sabaoth.
Amen, Amen, Selah

A number of traditional Abrasax gem amulets, known as Abrasax Stones

2 1he seven Greek vowels, vibrated 21 times each. Pronunciations for these vowels are
given in the chapter on Securing Space.
3 For exercises of this sort, requiring multiple repetitions of the words of power, my SOP
is to use a string of beads containing an appropriate number of beads which can then be
counted while chanting the given name. In this case, I use a string containing 120 beads. As
I chant the name I count the full string thrice, then repeat the name 5 times more.

~38EO-
 l1 u1111•1 11\'I' r-.li\tilt h

ESTABLISHING THE GUARDIANSHIP OF SABAOTH I rnlf 11111111tlll'11111 · w/111 sits ova rui11 'J'IW/dl:L;
I mil 11po11 Ilic one who sits over snow TOBRIEL;
The next protective rite which we will cover is one wherein we find refer-
I call upon the one who sits over the forests THADAMA;
ence to Sabaoth, who is invoked alongside the traditional Judeo-Christian
I call upon the one who sits over earthquakes SIORACHA;
archangels, as well as lesser known counterparts, and charged with the pro-
I call upon the one who sits over the sea SO URIEL;
tection of an individual. In the original, the practitioner's intent was to safe-
I call upon the one who sits over the serpents EITHABIRA;
guard a third party - a woman - named Alexandra.
I call upon the one who sits seated over the rivers BELLIA;
1be following adaptation adheres closely to the original formula, differ-
I call upon the one who sits seated over the roads PHASOUSOUEL;
ing only in that it is here intended to protect the magus himself rather than
I call upon the one who sits seated over the cities EISTOCHAMA;
another.
I call upon the one who sits over the level ground NOUCHAEL;
1. 'fl1e temple should be prepared as was done with the previous rite. I call upon the one who sits seated over every kind of wandering
That is to say, with white candles positioned at each of the points of APRAPHES;
the pentagram and incensed as before. However, in this case, a circle I call upon the one who sits seated upon the mountains, the
is to be defined on the floor, drawn with natron, and the candles eternal god,
stationed within. EINATH ADONA! DECHOCHTHA, who are seated upon the
serpents JATHENNOUIAN.
2. The rite is to be opened using the Adjuration of Metatron, following
which the magus steps backward to the center of the circle, facing I call upon you, the one who sits seated over the firmament
East. CHRARA; the one who sits seated over seas and between the
two CHEROUBIN forever; the god of Abraham and the god of
3. Invoke as follows, vibrating each of the capitalized angelic names
Isaach and the god of Jakob. Protect N, to whom N gave birth,
three times when they appear in the text
from malefica and sickness and dangers and trials, and from all
I invoke you SABAOTH, who art above the heavens, who came suffering and harm!
above ELAO'J1-I, who are above CHTHOTHAI. Protect your
I invoke you, the living god in ZAARABEM NAMADON
supplicant, N, to whmn N gave birth, from every daimon and
ZAMADON, who causes lightning and thunder,
from every power of daimones and from daimonia and from
EBIEMATHALZERO, the staff of god, under which are trampled
spells and curse tablets.
his enemies! THESTA and EIBRADIBAS BARBLIOIS EIPSATHO
I call in the name of the one wh o created all things; ATHARIATH PHELCHAPHIAON, at whom all things male and
I call upon the one who sits over the first heaven MARMARIOTH; all terrible binding spells shudder. Flee from me, your priest, all
I call upon the one who sits over second heaven OURIEL; ye profane, so that you may not bring any stain on m e or mine!
I call upon the one wh o sits over the third heaven AEL; Approach me not! Oppress me not! Antagonize me not! For I am
I call upon the one who sits over the fourth heaven GABRIEL; the man of the highest, before whom trembles all of creation. Holy,
I call upon the one who sits over the fifth heaven CHAEL; powerful and mighty names, protect me from every daimon,
I call upon the one who sits over the sixth heaven MORIATI-I; whether male or female, and from every disturbance whether
I call upon the one who sits over the seventh heaven CACHTH; those of the night or those of the day.
I call upon the one who sits over lightning RIOPHA;
I call upon the one who sits over thunder ZONCHAR;

=40 ,,..,,..
 AMOROUS MAGICK

C
hief among the aims of the magicians of old were the procurement
oflove and sex, attraction of the opposite sex, and protection of one's
relationship from infidelity. Use of magical rites for these ends is a
tradition that has carried over to the present time and which remains among
the foremost of reasons people develop an interest in magick to begin with.
The concept of securing sexual dominion over the opposite sex, becoming
irresistible to those to whom you are attracted, and subjugating intimate
partners to your will is a fantasy quite familiar to adolescents and teenagers,
as well as some long beyond that age. The prospect of this power shifting
from the realm of fantasy to reality is an appealing proposition to even the
most moral among us - as it has been since the dawn of time - and therefore
forms of magick dedicated to accomplishing just that have ever abounded.
Within the Coptic magickal manuscripts as well as the PGM from
which we draw, there exist many examples of magickal rites dedicated to
these purposes. In this section I will present several of which the modern
magus may employ and which have been proven out in my own work or in
that of those I've mentored.
The first rite of wliitl1 we will speak is one that would be termed sympa-
thetic magick by so11H', i11 I hat is makes use of a symbolic representation in
the form of a clay ligt1r(' of I lie person the practitioner seeks to draw to them
or obtain as a lowr. l J11likc I hose rnagickal formulae which seek to turn the
heart of a lady u11to tlir 111agus, what follows here is a philtrokatadesmos,
1

that is to say a low hi11di11g spell, designed not to incline the object of his

While I refer lo I Ill' 111.ip,11 .. 111'11·111 .1~. t11i1k a11d his desired mate as female, I do so only be-
cause this is how il is p1nc 1111-d i 11 1111' In I lrnn 1 which this rite is drawn. Any of the magick
contained here c;111 IH' o1p1dll'd np1,dly well liy ;i 111;1gus of either gender.
 A1\11lllt111•; l'vl At tit ,,,

affections to him, but to compel her submission, lest she be unable lo l ind /\ BtNDIN(.; LOVE SPELL
happiness until she relents.
Prior to commencement of the rite, on the day of Venus, in the hour of Mars,
My inclusion of this rite, designed as it was to force the will of another,
form of clay or draw on paper the object of your desire, on her knees in
will likely draw the ire of some among the New Age community who will
submission.
deem it a work of "black magick" or otherwise immoral. I include it because
In a subsequent Martial hour of the same Friday you created the above
in study of the ancient texts, be they from this corpus or another, we find
described representation, commence the work thus:
frequent works of this sort, and my intent in presenting this system is not to
bowdlerize it and offer only what it generally palatable to the masses. Rather 1. Place 13 small pins into the subject, reciting at each insertion
I seek to resurrect these magickal practices in their entirety, and leave the
Aye, lord, daimon, attract, inflame, destroy, burn, cause her to
relative judgment of good or evil to the student who avails his or herself of
swoon from love and inflame her with passion! Goad the tortured
them.
soul the heart of (N), whom (mother's name) bore, until she leaps
I do, however, add a cautionary note to the rite that follows: the practi-
forth and comes to (name of magus), whom (mother) bore, out of
tioner should pay close attention to the maxim "be careful what you wish
passion and love, in this very hour, immediately, immediately;
for, lest that you receive it." In my introduction I wrote that nearly all the
quickly, quickly. Do not allow (su~ject), to think of another, nor
rites provided herein had been tested and utilized by myself or my students,
drink, nor food, but let her come melting for passion and love
and the rile that follows is no exception. While it did produce the imme-
and intercourse, especially yearning for me in this very hour,
diate result desired by my friend and student, the situation was ultimately
immediately, immediately; quickly, quickly.
not at al1 what he desired;lhe loving, affectionate, and sexually submissive
girlfriend he received swiftly became a violently jealous lover who could not 2. Bury the whole, or the paper on which you have drawn the images
permit him being anywhere but at her side. of Ares and the woman, invoking thus while doing so
Requisite disclaimers having been offered, the rite of which I speak is
I entrust this binding spell to you, gods of the underworld, Pluton
quite simple, in fact.
and Kore, Persephone, Ereschigal and Adonis and BARBARITHA
and Hermes of the underworld and Thoth PHGKENSEPSEU
EREKTATHOU MISONKTAIK and to mighty Anoubis
PSERIP1/Tl1A who holds the keys to the Kingdom of Hades, to
infernal gods, lo men and women who have died untimely deaths,
to youths 1111d maidens, from year to year, month to month, day
to day, hour lo hour, night to night. I conjure all spirits in this
place to s/1111d 11s ussistants to this spell! And arouse yourself for
me and go lo 1'V('}-y place and into every quarter and to every
house and /1i11t! N, lo whom N. gave birth, the daughter of N, in
order thul slil' 11111.v 1101 he had in a promiscuous way, let her not
be had fly 1111y /1111 """ 11or let her do anything for pleasure with
another 1111111. j11sl wit/11111· 11/one!

Do not /c1 /1a clri11/, or t't1I, 1/wt she not show any affection, nor
go out, 11or/i11cl , /n'J' ll'iilw111 111 c, N., to whom N. gave birth. I
 '1'111:. l\rn>K lll' /\llllASAX 1\ l\lt 1111ll1 .'l M Al .11 1,

conjure you, spirits of the dead, by the name that causes fear and ( :oNSt·:CRATION 011T1111 UN!llYING OIL
trembling, the name at whose sound the earth opens, the name
Before beginning, let the magus have prepared a small altar adorned with
at whose terrifying sound the spirits are terrified, the name at
an image of him and his enchantress together, if one is available, or a repre-
whose sound rivers and rocks burst asunder. I conjure you by
sentation thereof in the form of their names drawn intertwined. Let white
BARBARATHAMCHELOUMBRA, BARUCH, by ADONAI
candles be set at either side of this and before it, a dish wherein is contained
and by ABRASAX, by IAO, PAKEPTOTH PAKEBRAOTH,
the oil to be consecrated.
SABARBAPHAEI and by MARMARAOUOTH and by
MARMARACHTHA MAMAZAGAR. 1. On the day and in the hour of Venus, having made offerings of
pleasing incenses to Venus as Lady of Love, ignite the candles and
Do not fail, but arouse yourselffor me and go to every place, into
recite thrice the following:
every quarter, into every house and draw to me N until she no
longer stands aloojjrom me for all the time of my life, filled with Oil! Oil! 0 Thou Holy Oil!
love for rne, desiring me! Oil that flows from under the throne of IAO Sabaoth!
'The next act of amorous rnagick with which we will deal is one that Oil with which Isis anointed the bones of Osiris!
most will find far less offensive, in that it is not designed to force the sub- I call you, oil.
mission of another, but rather lo inspire mutual love between them and the The sun and moon call you!
practitioner. The stars of heavens call you!
The working itself is a consecration of sorts, wherein oil is blessed and The servants of the sun call you!
thereby empowered so that when worn by the rnagus in her presence, she is Come, 0 Holy and blessed oil, so that I may bear you upon me
made more receptive to his advances and mutual love born in their hearts. So you may bring N. daughter of N. to me, N. son of N.
The oil of which the original author made use would have likely been You must make my love to dwell in her heart and hers in mine!
olive oiF, perhaps scented with pleasant perfumes. Like a brother and sister, or a bear desirous to suckle her young.
'foe working is, as many with which we will work, quite simple, and Yea, yea, I charge you thus!
works in a manner not unlike a prayer which is to be sincerely recited over By the one whose head is in heaven,
the oil. 'TI1e oil is then to be dabbed at pulse points such as the wrist, throat, Whose feet are in the abyss,
and the like on any occasion where the magus will likely be in the presence The one by whom the heaven and all of the darkness is hung!
of his lady love. 0 Oil, 1nakc my love in her heart, and hers unto mine!
2. Pour the oil into a vial or bottle, from which you will draw some
when you ex peel to be in her presence, and wrap in a silken cloth
with I he pkt u re from atop the altar.

3. Extinguish tlil' 1a11dlcs and end the rite.

What follows is yt'l a 1101 her spell intended to bring about a romantic
turn towards till· pr;11titio1a·r i11 the heart of she whom he desires. What
2 One individual with whom I shared this rite reports excel lrnl rt·sulls liavi ng suhsliluted initially intcrcstnl 1rn· i11 iliis rill' is that it invokes the legend of the fallen
"Ven a Mi" oil, procured at a local botanica. While this is obviously 1101 wli.1l was used tra- angels and Masll'111a wl 111 was. <ll ( ord i ng to lore, set over them. Mastema is
ditionally, one can see clearly how it could yield comparahk n·s11ils ( V•·11 :i Mi is a modified here identified wit Ii t Iw liilil i, ,i1 stTprnt who tempted Eve, and it is in this
formulation of"Come to Me Girl" hoodoo oil made availahk i11 l l.S. l>ola11ic1s).
capacity that he is beseeched to likewise fill the subject of the magus' lust ( ~REATION OF MASTEMAS WINE
with "the devil's passion."
As with most work of an amorous nature, the following should be performed
The original of this rite suggests that it is to be incanted over a chalice of
on Friday and in an hour ruled by Venus. Set up a simple altar on which is
wine, enchanting it thereby, which is afterwards served to the woman who is
placed a chalice of wine with white candles on either side, with incense of
the target of the working, whereupon she is by Mastema filled with passion
sandalwood as suffumigation.
towards the practitioner. While this method would undoubtedly be more
effective, inability to serve the wine to your desired mate (for example, due 1. Standing before the altar, ignite the incense and candles. Begin the
to distance or some other such unavoidable conditions), should not deter the rite thus:
magus from use hereof. Creating a symbolic representation of the person is
Heixumarax 1, the one of the iron rod, the one of the lord,from the
adequate, particularly if it consist of a photo.
saltwater, the cataract, whom the whole creation of women obeys,
I adjure you with your power and the right hand of the father, the
son and the authority of the holy spirit, and Gabriel who went
to Joseph and caused him to take Mary for wife that you neither
delay nor hold back until you bring to me N., the daughter of N.
that I may satisfy my desire for her!

With desire may she love me! With love may she desire me! May
my desire and my love dwell inside her, N., like an angel ofgod in
her presence!

2. In your right hand, raise the chalice and continue:

For this passion is what Mastema proclaimed! This he threw
down into the source of the four rivers on Earth, so that the
children of humankind should drink of it and be filled with the
devil's passion! This did Eve drink, and was driven to temptation!

So now do I invoke you, I, N. son ofN. that you may bless this wine
that is in my hand, in order to give it to N., that she maydrink
from it and a consuming desire arise within her toward me, and
upon drinking she obey me.

I adjure you hy these three names:

OUSKWM OUSKLEMA, ANARSHESEF, ELOE ELEMAS
YATHOTll!

Alternatively (dtH' lo lll'ar ilkgihilil y in the papyrus from whence this rite was drawn)
where the name ll cix 11111ar;1 x "i'l""ars. 01w 111ay also substitute Abrasax, c\.BPc\.Xc\.C
 '1'111:. l\0111\ ()JI AllHASAX

That you come to me, in my presence, and send desire of me into 'J'1 Ito: CA LL lW API !RODI TE THE QUEEN
her like an angel of god, so that if she should not obey me, she be
expelled from the good father! What follows is a rite wherein we call upon Aphrodite, Lady of Venus, to as-
sist in matters oflove and relationships. The original appears in the PGM as
3. If using a photo or other device to represent she for whom you long, a spell to entreat her aid in matters of divination, however as her governance
place it now into the chalice of wine and incant 2 is of Venus and its specific area of influence, I posited (correctly, as it hap-
pens) that the words of power and divine names of which the original made
I adjure her by the three names
use could more effectively be used to achieve Venusian goals.
IAMALEL, THEMAMAEK, THAE (Repeat eleven times)
1. The temple should be prepared with an image of Aphrodite in a place
4. If serving the wine for consumption by the woman, hold the chalice of prominence atop the altar, surrounded by fragrant roses and in-
above your head then incant as above thrice before proceeding. cense of rose and sandalwood. Before Aphrodite's image there is to
be placed a white candle.
2. The rite is opened by the Calling of the Sevenths.
3. Standing before the altar, light the candle reciting:
Shimmering-throned immortal Aphrodite,
Daughter of Zeus, Enchantress, I implore thee, hear me!
4. Light the incense, invoke thus:

I call upon you, the mother and mistress of nymphs

ILAOCH OBRIE LOUCH TLOR
Come in Holy Light and give ear unto my supplication, showing
Your Lovely Shape!
I call upon thee ILAOUCH who has begotten Himeros, the lovely
Horai!
I also call upon Zeus' begotten Physis of All Things,
Two formed, indivisible, straight, foam-born Aphrodite.
Reveal to me Your Lovely Light and Your Lovely Face, 0 Lady of
Venus, IIA OUCH.
I call You, c;ivcr of" Fire, by ELGINAL, and by the Great Names:
OBRI TYCI I I<l!UDYNOUCHILE PSIN
NIOU NAUNIN IOUTHOU THRINX TATIOUTH GERTIATH
GERGhR/S c;Jm(,'/~Rm THEITHI.
I call you, /)('1111/if11/ Aphrodite, by your sacred words
2 I have also seen this modification expandnl s11<«Tssl iii Ir hy 1•1.11 i 111'. 1l1<· plH>lo inside the
OIS/A I!/ I!/ A<>I! )' /() IAJAIO SO THOU BERBROI
wine bottle, with the 6 names used in this rill' pai11i<'d ll1t·11·1111 . .111d ill<' whol(' h11ricd at a AKTnIU >JU JU I!< ;f'.'/UJ!'ll!'OYA;
location where she may be expected to walk.
 '1'111 1• 11< H >I\ 011 A 1111 A~;A x

Bring light and your lovely face and the knowledge ofyour
divine self,
Your countenance, shining with Fire, bearing Fire all around,
stirring the Land from afar
IO IO PHTHAIE THOUTHOUI PHAEPHI

WEALTH AND PROSPERITY

A
nother common use of magick among the Coptic mages, like their
counterparts in every civilization and age since, was to secure
wealth, prosperity, and fortune for the practitioner. Adjunct to this
desire for financial gains were related gains such as respectability, admira -
tion of one's community, and success in business.
In this chapter I present several examples of rites used to accomplish
these ends by our ancient predecessors; these have been utilized by either
myself or those among my students and contemporaries with whom I've
shared them.

THE PRAYER OF THE PROSPEROUS

What follows is a simple rite resembling a prayer, overtly Christian in na-

ture, drawn from the Wessely Collection of Papyri. This rite calls upon the
archangels through the intervention of their god and Jesus to bring success
and fortune. The rite is performed nightly for seven days, beginning on Sun-
day and taking place each evening in the hour of the Sun.
1. Atop the altar, place a white seven day candle, a censer wherein you
will burn frankincense and myrrh or else temple incense, and items
having a direct relation to the areas in your life to which you seek to
draw success·1•

2. Begin the rile with the Adjuration of Metatron, returning to the

place behind the altar facing east.

3 Examples include yuur pay sluh, business card, banking account statements, member-
ship documents, ;111d /or cards for organizations to which you belong, etc.
 '1'111 1• !lorn\ ( ll' t\ Ill! ASA x

3. Ignite the candle while incanting: INV<>KIN<; TII1·: AN<;1 ·: 1.s 110R Succi·:ss
I beseech you, 0 god almighty, who is above every temporal ruler Adapting it from a longer rite with the sa111c intent, I designed the li>llow
and authority and lordship, by every name that is named this ing ritual to draw business and customers lo a venture of mine some years
night, by the one who is enthroned above the cherubim before ago which found me importing swords, knives, and other such items from
you, through our lord Jesus Christ, the beloved child. Hear me, Pakistan and China for sale online. While I had some success prior to the
your child! execution of this working, the upswing that followed closely after was such
that the effectiveness of my rite could not be disputed.
4. Ignite the incense within the censer, invoking thus:
In the years that have followed I have used this only thrice, as an "ace in
1 beseech you, 0 god almighty, send to me, 0 master, your great the hole", believing - perhaps superstitiously - that overuse thereof would
archangels, who are appointed for your holy services, Gabriel, dilute its efficacy. Nonetheless, I have never been disappointed with the
Michael, Raphael, Saruel, Raguel, Nuriel, and Anael to stand boons it has delivered. While it is geared toward one who has their own
here before my holy altar and let them accompany me in life! business, or who is in a position to benefit personally from the success and
expansion of the business where he is employed, it may also be modified to
During all the hours of day and night, and grant me victories,
draw fortune from sources other than one's place of employment.
favor, good luck with N 1., success with all people, small and great,
whom I may encounter! For 1 have before me Jesus Christ, who 1. The temple should be prepared with a circle being defined on the
attends me and accompanies me; floor, drawn with natron. Inside the circle, white candles should be
placed at each of the points of the hexagram, were one laid out with-
Behind me is Yao Sabaoth, on my right Adonai and left the god
in the circle.
cf Abraham, Isaac and Jacob; May Gabriel, Michael, Raphael,
The altar, stationed in the center of the circle facing east, should
Saru.el, Raguel, Nuriel, and Anael protect me from every demon
hold lwo white candles at the northernmost and southernmost
and enemy, from all wrongs done against me. From every
points, bet ween which is a glass of white wine, a sigil you have cre-
stratagem and plot, for in your name I am sheltered under the
ated to repres ent your business ventures, and a small denomination
wings of the cherubim!
of paper money, such as a US $1 bill or its equivalent. Incense of
5. Allow the candle to burn down one seventh of its l1cigl1t. l·'.x I inguish saffron sliou Id be burned.
both it and the incense, if it has not yet gone out rn1 its own, and
praise as follows:

0 you king of all the aeons, almighty, incx11n·.,si/1/1· '' tlt'11for,

nurturer, master, and lord! And Jesus, a/111igltt1'. 1111/1/1 · 1l1ild,
kindly son, my unutterable and inexpressi/Jfr 11111111· , ll'l111s1 · tmc
form remains unseen forever and ever, A1111·11!

By the saints remember me, pray for me, lifns '""' ( ,'111111 "'" g/11ry
in your name!
6. Repeat each night for 6 more days.

4 Here, name your specific requests.

 Wt•AITll .'\NI• l 1 1Ctl ,'11'1'1Cl 'n'

8. Movi11g hack hchi11d the altar, ignite holh candles there, invoking
Anael.

C> 9. Vibrate thrice ABLANATHALABA.

10. Incant:

By the Twenty-Four Elders, Holy are their names! Achael, Banuel,

Ganuel, Dedael, Eptiel, Zartiel, Ethael, Thathiel, Iochael, Kardiel,
Labtiel, Merael, Nerael, Xiphiel, Oupiel, Pirael, Rael, Seroael,
Tauriel, Urnnuel, Philopael, Christuel, Psilaphael, and Olithael

Hear my call!

By the Archangels who stand about my holy altar! Michael,

Temple and Altar Layout Gabriel, Raphael, Suriel, Zetekiel, Solothiel, and Anael

2. The rite is to be performed on Thursday during the 3rct hour of Jupi- 11. Vibrate thrice AKRAMMACHAMARI.
ter. Begin by the Adjuration of Metatron, after which stand before
12. Repeat the statement of intent previously crafted:
the candle at the easternmost point (before the altar). As you light
the candle, say: Gather together for rne all the people of this village, great small,
poor and rich, male and female. Gather them all to N. child of N.,
I beg, I invoke you, lord, our god, almighty, that you send lo 1111·
to the shop of N., of N. child of N., at once, at once!
fiwn heaven Michael your archangel, that he rnay gather lo,i;l'lltn
lhe people of this village 5 into the shop of N. child of N. 1/111/ JU)' 13. Raise the glass of wine above your head in your left hand, and the
fortune be reversed! Glory be to you and your holy words! sigil in your right. Incant:

3. Move counterclockwise to the candle at the upper kft rnriH-r ol I lie I invoke' you, Eleath, Elmath, Tet, Atonai, (repeat twice)
room, repeat as above, but replacing Michael with <;ahrirl.
You who have come forth from th e mouth of the father who lives
4. Move counterclockwise to the candle at the lower k It ol t 111' t rn 1ple forever. You who are the one who is blessed, is glorified, and who
and repeat, here invoking instead Raphael. lives forever.

5. Move counterclockwise to the candle at the Wl'sll'rn 11111•,1 1•111111 . be- I invoke you, Uriel, Takuel, Akuel, Peskinther, Anaoth (repeat
hind the altar, and ignite the candle invoking S111il'i. twice)

6. Moving counterclockwise to the candle at till· l11w1·1 llf 1,l11 111 till' The king of those who are blessed, who fear the one who is within
temple, repeat, invoking Zetekiel. the seven curtains, whorn the seven firmaments surround, whom
the seven angels surround, standing before him, who are these:
7. Moving to the candle in the upper right ol ilw 11'11q•k. '"1""·11 tlil'
incantation, here invoking Solothiel. Michael, Gabriel, Raphael, Suriel, Zetekiel, Solothiel, and Anael
(repeat twice)
5 Modifying this portion as fits your business: such as rcpl111 I111'. "'1!•'' "' 1 I"I" 1I11 1 1I 1• prn
ple of this village" with "Send forth to my business c11sln11w1" 111 .11111 • '• ·

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 'I'll I', II<)( >K ()Ii !\ 1111 ASA x Wl•AITll ANl> l 1 11t>'tl'l'ltl'n'

By he who speaks, and the earth moves, he who in the hollow of '1'111·: Rrn: 01; '1'111·: C11 A IUOT 01~ HELIOS
whose right hand is engraved the great invisible name which is
Whal follows is an incantation to Helios, God of the Sun, "Whose is all the
called out, Adonai (repeat Adonai seven times)in whose hand are
Power and the Glory." The rite is to be performed thrice on a single Sunday,
the souls ofpeople, of men and of women, of reptiles and of beasts
each instance thereof being started with the commencement of one of the
and of those that terrify and of those that go upon the ground.
Sun's first 3 hours.
I myself call upon you!
1. A circle is to be defined on the floor, as always, drawn in natron. The
14. Drink the wine, then loudly and commandingly: circle, if possible, should be six feet in diameter. At the center of the
circle, another circle, one foot in diameter, so that the whole repro-
ABLANATHALABA (twice)
duces the Sun's symbol thusly:
AKRAMMACHAMARI (twice)

SESEKENPHARPARAKE (twice)

Gather together for me all the people of this village, great, small,
poor and rich, male and female. Gather them all to N. child of N.,
Thealtarshouldbeplacedirnrnediatelytotheeastofthecentercircle,
to the shop of N., ofN. child of N., at once, at once!
so that during the operation proper, the rnagus may stand
Following the rite, the wine glass, candle remnants, incense ash, sigil, within.
and money are to be buried outside your residence.
2. Atop the altar, define a one foot circle with yet another in the center.
An image ofHelios6 , hand drawn or copied, should be placed within
the center of the circle, with his sacred name ACHEBUKROM writ-
ten thrice below it. Place three small yellow candles7, arranged as if
on a clock, with one stationed at each of the Sun's hours for that day. 8
In the center place a larger candle, also of yellow or gold, atop the
image of Helios so that the melting wax will fall upon it.
3. Incense of frankincense or benzoin, or alternatively a traditional
Solar blend should be burned in offering at each of the three perfor-
mances of the rite.
4. Begin with the Calling of the Sevenths.
5. Recite the Orphic Hymn to Helios:

6 Example provided following the ritual outline.

7 Chime candles work quite well here, as they burn down relatively fast.
8 For example, if the Sun's first hour on the day of the work begins at 6:24 am, his second
at 1:04 pm and third at 7:56 pm, you will picture the circle on the altar top as if it were a
clock, and place one candle at each of these three times.

~S9 z=-
 '1'1111 l\l)()I( 01' Alllli\Si\X W1•J\ITll i\NI• l'lltlSl'l •lll'I'\'

Hear golden Titan, whose eternal eye with broad survey, illumines Horne 011 th(· /1J'C'czcs 1!/ the wandering winds,
all the sky. Golden-haired Helios, who wield the flame's
Self-born, unwearied in diffusing light, and to all eyes the mirrour Unrestingfire, who turn in lofty paths
of delight: Around the great pole, who create all things
Lord of the seasons, with thy fiery car and leaping coursers, Yourself which you again reduce to nothing,
beaming light from far: From whom, indeed, all elements have been
With thy right hand the source of morning light, and with thy left Arranged to suit your laws which nourish all
the father of the night. The world with its four yearly turning points.
Agile and vig'rous, venerable Sun, fiery and bright around the Hear, blessed one, for I call you who rule
heav'ns you run. Heaven and Earth, Chaos and Hades, where
Foe to the wicked, but the good man's guide, o'er all his steps Men's spirits dwell who once gazed on the light,
propitious you preside: And even now I beg you, blessed one,
With various sounding, golden lyre, 'tis mine to fill the world with Unfailing one, the master of the world,
harmony divine. If you go to the depths of earth and search
Father (!{ages, guide (if prosp'rous deeds, the world's commander, 1he regions of the dead, send this spirit
borne by lucid steeds, From whose body I hold this remnant in my hands,
Irnmortal Zeus all-searching, bearing light, source of existence, To her, so and so, at midnight hours,
pure and fiery bright To move by night to order beneath your force,
Bearer cUJruit, almighty lord ofyears, agil and warm, whom ev'ry That all I want within my heart he may
pow'r reveres. Perform for me; and send him gentle, gracious
Great eye (~/'Nature and the starry skies, doom' d with immortal And pondering no hostile thoughts toward me,
flames to set and rise And be not angry at my potent chants,
Dispensing justice, lover of the stream, the world's greal dcspol, For you yourself arranged these things among
and o'er all supreme. Mankind for them to learn about the threads
Faithful defender, and the eye of right, of steeds the rnfrr, 1111cl of Of the Fates, and this with your advice.
life the light: I call your name, Horus, which is in number
With sounding whip four fiery steeds you guide, wlic11 in tl1c nir Equivalent to those of the Fates.
cif day you glorious ride.
ACHAIPHO THOTHO PHIACHA ATE BIA JAE BIA THOTHO
Propitious on these mystic labours shine, and bless /111 .\//f'f'li1111/s
1

PHIACA (repeat 21 times)

with a life divine.
Be kind to me, forefather, scion of
6. Vibrate 21 times Helios' sacred name ACHEIH JI\ I{< >M.
The world, self-gendered, fire-bringer, aglow
7. Light the candle corresponding with the hour i 11 wli 11 Ii yrn 1 ''re pres- Like gold, shining on mortals, master of
ently operating, as well as that which is a1011 I !dim' 1111.1gc. l{aise The world, spirit of restless fire, unfailing,
the Coronastrum above your head and visu.tl i :ti· I Ill' 1.1y.•. ol 1lil' Sun With gold disk, sending earth pure light in beams.
descending there.
8. Invoke thus:

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 '1'111:. l\1 )( l1' ( ll' A 1111 ASA x W1•111 I'll /\Nil 11 111>.' il'l'lllTY

9. Having correctly timed this working 9, the candle at the hour of 'J'111·: IN VOCATORY JlY MN TO HERMES
operation should be nearly extinguished. If it is not yet, remain in
A111ong the many skills traditionally ascribed to deities of a Mercurial nature
meditation until it expires. Extinguish the center candle once it has
is the power to open doors, to guide business and communication, and to
burnt one third of the way down.
further the flow and fluency of all things monetary. Each of these proficien-
10. Depart the temple, returning and repeating when the next hour of cies make Mercury uniquely qualified to assist the magus whose desire is
Helios arrives. establishment of long term and steady streams of income, as opposed to one-
time windfalls. Mercury is also the planet to whom we credit governance of
the magickal arts, as evinced by its association with Hermes himself.
1. On the day of Mercury, and also in his hour, place a white candle
before an image of Hermes, offering frankincense thereto.
2. Open the rite by way of the Calling of the Sevenths.
3. Ignite the candle while invoking:
Hermes, draw near and to our prayers incline, Son of Maia,
Teacher of Science, Ruler of mortals, Subtle Minded God,
Almighty Heart.
Celestial messenger, skilled in all the powerful arts,
With your winged sandals, You travel the roads of heaven,
Oh Friend of mankind and Prophet of Philosophy, Great
Supporter of Life,
You rejoice in the lithe leaping of the gymnast and in weaving
words of trickery,
Master of all languages, protector of thieves and merchants,
Traditional Depiction of Helios Whose hand holds the scepter of blameless peace,
Blessed, profitable God of clever speech, whose aid in words we
find,
Who kindly grants all necessities,
Dire weapon of the tongue, whom all revere,
Be present, Hermes, assist our works, grant us eloquence and
flawless memories, and conclude our lives with peace.

4. Before the image of Hermes, invoke:

Hermes, lord of the world, who are in the heart,
0 Circle of Selene, spherical and yet square,
9 It is wise to experiment beforehand with the candles you pl.1 ii 111 "'" I i1 '11 .l.-i 111 ;issiire
that they will burn down completely within the time allol l<'d .. 11111 '•11 1l1<11 \'"ii 111.1)' pace the founder of the words of speech,
yourself and your rite accordingly. Wearing golden sandals, turning airy course
 '1'1111. lllHlK Ill' i\lli{t\St\X W1 1
t\ITll ANll l'lltl'1l'l'llli"'

Beneath earth's depth, who hold the spirit's reins,

Ihe suns and who with lamps of gods immortal
Give joy to those beneath earth's depths, to mortals
Who've finished life. Ihe Moirai's fatal thread
And Dream divine you're said to be, who send
Forth Oracles by day and night, you cure
Pains of all mortals with your healing cares.
Hither, 0 blessed one, 0 mighty son
Of the goddess who bestows full mental powers,
By your own form and gracious mind. And to
Me, N., a pious man, grant your blessings
Open the ways, open the doors, that through them I may pass.

5. Here make an earnest entreaty unto the god, outlining that with
which you need his assistance, how it may be accomplished, and the
ultimate goal.
6. Vibrate thrice each of the voces magicae:
OIOSENMIGADON ORTHO BAUBO NIOERE
KODERETH DOSERE SYRE SU ROE
SANKISTE DODEKATSTE AKROUROBORE
KODERE RINOTON KOUMETANA
ROUBITHA NOUMILA PER.PHEROUAROUORERAROUl!U

Mercury

-=s64 ==- ~ 6s ~
 W1 1 AITll AN11 l 1 1111~.i·1 1 lllTY

THE TABLET OF MERCURY S1\ N l\IS 'f'l: f)< >I)/:/\ 1\ IS'f'I : !\I\ !<OU l<OHOIW
KOlJ/ !IW IUNO'L'ON KOUMETANA
Here follows another rite designed to increase one's success in business,
ROUBJTHA NOUMILA PERPHEROU AROUORER AROUER
trade, and investments by calling upon Hermes. Rather than invoking the
god, we instead create a waxen figure, not unlike those used in cursing and 4. Once sealed, place the figure atop an altar and make an offering to
binding, except that as used here it represents Hermes himself; it is made Hermes in the form of frankincense and wine, giving thanks to him
with a hollow torso wherein we will store the items used in the spell. by way of the Orphic Hymn to Hermes, or alternatively the praise
Those readers whose paths have led them to the arts of hoodoo and utilized in the previous rite. 2
conjure will find familiar ground in the methods by which this working is
5. Wrap the figure in silk and store it in a place easily accessible to you,
carried out. Though these are simple techniques, an individual for whom I
yet hidden to all others and where no one could chance upon it. It is
created one of these figures was the recipient of a far greater financial boon
also wise to repeat the offering and thanks as in the previous steps
than anyone else I know, having landed a wholly unforeseen government
on a monthly basis, and to keep the figure in a well preserved state,
contract shortly thereafter.
not allowing it to be damaged or otherwise defiled.
For the rite in question, you will need to obtain a few items:
Finely ground common ivy plant (Hedera helix)
Roots of the orchid plant, ground as with mortar and pestle to a
thick juice consistency.
Bee's wax
l. The bee's wax must melted and shaped into the form of a man, large
enough that a small p.iece of papyrus along with the afore men! ioned
herbs can be placed inside the torso and sealed. In one ha 11d of the
figure should be a staff, the other a pouch, both also formed or wax. 1
2. Write on a piece of papyrus the following:
CHAIOCHEN OUTIBILMEMNOUOTH ATRAUICI I.
Give means and trade to this place, because P,'i'J:N'f'l·." IW/'l I
dwells in it.
3. Repeat the following voces magicae sacred to Hennes I h rn 1· while
sealing the papyrus and herbs within the figure usi 11g 11ll'lll'll wax:
OIOSENMIGADON ORTHO BAUBO NIOERE
KODERETH DOSERE SYRE SUROE

One need not concern himsel f overmuch with preparing a snilpl 1111 · w111II11· 111 .I 1.·;play.
My own skills in this area are rudimentary, and the figure I crnl'l•·d w.1 ·. 1111 \\'111 I· 111 .11 I . 1'111
in an honest effort and produce as best a representation of a man as 1•11·•·dl ti, ., 1llld 111 .11 wil I 2 The original calls for the sacrifice of a black cock. This, however, I've found to be unnec-
more t han suffice. essary and undesirable.

-'E567$[:-
 '1'111'. I\()( ll( ()I' A 1111 ASA x V\/l<AITll Ar..i11 l 1 1111.',l'l'lllTY

THE RITE OF THE KINDLING OF THE FOUR LIGHTS ' IL1isc your Id! and right arms, bringing your hands together above
your head in the form of the Coronastrum. Gaze upwards. Visual-
As will be the case with other rites in this book, that which follows calls
ize the Holy of Holies, "The Man of Light", enthroned above, and a
upon entities introduced in the "Gnostic" traditions. I have often said that
bright white light descending and taking shape at your hands above,
I have found more success with the "angels" of this tradition than the more
then encapsulating you from the peak of the pentagram over your
widely known Judeo-Christian archangels, and this working is one of the
head down to your feet.
reasons that this is so. Herein we call on the Four Luminaries, "angels" of the
highest God who stand in his presence. The Four Luminaries will be dealt 3. Invoke:
with in a far more powerful way in the final section of this work, wherein we
Grace dwells in the eternal realm of 7he Luminary, HARMOZEL,
will treat of Transcendent Magick: evocation and invocation.
First of1he Angels, in whose power are Grace, Truth, and Form!
'This rite is to be performed on Sunday evening after the setting of the
Afterthought dwells in the eternal realm of 7he Luminary,
Sun, in the hour of Helios.
OROIAEL, Second of the Angels, in whose power are Afterthought,
Unlike most other workings in this book, it is advised that for this rite
Perception, and Memory!
the practitioner not utilize any of the opening rituals to be found in the
Understanding dwells in the eternal realm of 7he Luminary,
chapter on Securing of Space, instead employing the following:
DAVEITHAI, Third of 1he Angels, in whose power are
In a censer, place equal parts of frankincense and myrrh incenses. Understanding, Love, and Idea!
Perfection dwells in the eternal realm of7he Luminary, ELELETH,
In the center of the temple place an altar, bare but for a single white
Fourth of 7he Angels, in whose power are Pe~fection, Peace, and
candle which is the sole source oflight in the darkened room.
Sophia!
• Light the incense, taking the censer in your right hand, and 111ove to
I shall praise and glorify you, and he, the Self-Conceived!
the easternmost point of the temple. Grasp the censer i 11 ho! h hands
at chest level and circumarnbulate counterclockwise n i Ill' Ii 111cs, vi- 4. Lower your hands once again to your sides. Ignite within the censer
sualizing as you go the smoke of the incense form i 11g a perkctly incense of Abramelin.
circular ring around the temple.
5. Invoke:
After the circle of protection has taken shape, gaze ah< 1w as iI look-
I invoke you, 0 God, Lord of the whole world and of the Earth!
ing clear through the ceiling, past the treeline, i IHrn 1gl 1 11 ll' stars
Who are above the Heavens, beyond that which can be seen!
and clouds, through the highest heavens to the tlirrnw of the holy
God who first gave to man a soul,
of holies. Breathe in deeply, knowing that the air yrn1 11111.ilt· i.~ !he
Whose Angels guard the bodies of men!
breath of his lungs.
You, whose seal is upon those who are burdened by fate,
• Lower your head so that you face the east, and expel yo111 h1 l'.11 h. See Who are great, and exalted over the midpoint of the seas!
it as a white flame which mixes with the smoke 110111 111<' 111tt·11se, Who establishes all, who guides all, who are the father of even
creating about you a ring of fire. the gods.
Begin the ritual proper:
By your Four Glorious Luminaries, Harmozel, Oroiael,
1. Standing facing east with your arms at your side~. I"ti 111" l.11 1111•, out- Daveithai, and Eleleth
ward, meditate briefly. By Abrathona, Ya Ya, Greatest of Gods
Who rides upon the powers, who casts out the demons!

=69~
6. Lower yourself to kneeling, right knee to the abyss, left to the heav-
ens, form at chest level the Holy Sign and invoke
J adjure you, 0 Father, by your names and your words,
As you set Harmozel over the First Eternal Realm, Set me over
my own
As you set Oroiael over the Second Eternal Realm, Set me over
my own CURSES
As you set Daveithai over the Third Eternal Realm, Set me over
my own
As you set Eleleth over the Fourth Eternal Realm, Set me over my

T
own he next group of magickal rites with which we will deal are those of
offensive, cursing, or destructive magick. Despite this type of magick
As these are the four who stand before the Se~f Conceived God, having been maligned and seen throughout history as immoral,
Place bef<1re me rny peers! Place before me all men! evil, heretical, or blasphemous - so much so that even practitioners of the
magickal arts shy away from their use and condemn those who dare to make
use thereof - we find no shortage of these works in any magickal corpus.
From the admonition of King Tutankhamen that "Death will slay with his
wings whoever disturbs the peace of the pharaoh," to the de:fixiones tablets
of our Greek ancestors, cursing another has ever been a staple of magickal
praxis. Indeed harmful or "baneful" magick may even represent one of the
largest fields of magickal praxis we find in the ancient texts, with some 1600
examples thereof surviving, dating from as far back as 500 BCE.
Of frequent use in rites wherein the destruction of another is the goal,
as well as in magick for love, attraction, and for other means, is the clay
figure. While modern practitioners tend to associate these miniature rep-
resentations of people with hoodoo, the fact is that clay :figurines have been
used in magick as far back as recorded history permits us to delve. 1be last
of the native Egyptian pharaohs, Nectanebo, was known as a great magician
who defeated invading armies by visiting a sacred room within his palace,
crafting clay :figures of his enemies and the ships upon which they sailed
and assailing them with magickal incantations, after which the winds would
inevitably sink his enemies' convoy. The 131h century historian Abu-Shaker
tells us that much of the success of Alexander the Great was secured through
use of waxen figures of his enemies given him by Aristotle, to which Alexan-
der would do magickal harm.
While I do not condone the use of predatory magick for its own sake,
or to right imagined wrongs, unjustly empower tyrants, or arbitrarily strike

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 '1'1 11 '. I\() 11 I\ I >I' t\ I II( AS i\ X
...
'

down perceived enemies, I am far from one of those New Age "touchy feely" 'l'llE SUMMONING· SET-TYPHON TO
()Jl
sorts who believe that any use thereof is evil or constitutes "black" magick. STRIKE ONE'S ENEMIES
I view works of this type as simply another tool with which the magus can
1he first rite we will cover is one with which the reader may be familiar, as I
build, and more importantly protect, his Kingdom. It can be wielded as a
have discussed it to a lesser degree elsewhere. The rite in question forms Col.
weapon or serve as a deterrent to those who would do him harm.
XXIII of the Leiden Papyrus, and calls upon Set-Typhon to bring destruc-
The Coptic papyri from which the thrust of this volume is drawn, like
tion and ruin unto one's enemies. The variant thereof which was previously
nearly any other corpus of which we are aware, contain numerous examples
published in Crossroads, directed at three specific individuals and designed
of magickal works designed to curse, avenge, bind, or otherwise destroy an-
to reverse malefica they had authored towards another, is here modified to
other. Herein I will present several, along with instructions for implemen-
serve as less a reversal and more of an attack.
tation thereof in the modern day. As mentioned earlier in this volume, you
will find nothing herein that has not been used - and successfully so - by 1. Prepare the temple by placing a black candle atop the altar, under-
myself or someone of my close acquaintance, and the works in this chapter neath which you have set an image of the subject of your work, or
are no exception. another representation of him /her.
I do caution any who would make use hereof that while I find the imag-
2. The candle may optionally be dressed in an appropriate oil, such as
i ncd law of karma laughable and inexistent, it is wise to exercise discre-
black arts or crossing oil. Likewise the photo of the intended target
tion when working in harmful forms of magick. This I say not for fear of
may also be bound in devil's shoestring.
some universal blowback by which the harm one has done is brought back
upon l hem, but because however proficient you may become in this form of 3. Burn dragon's blood incense in offering to Set-Typhon, he upon
magick, there is always one more so. While karmic repercussions will cer- whom you will be calling in this rite.
tainly not strike you down, one more skilled or experienced than yourself
4. Invoke Set-Typhon as follows
very well may.
I invoke thee, who art in the void air, terrible, invisible, and
almighty! God of Gods, dealing destructio n and maker of
desolation! He that hatest the household well established, from
which thou were cast, Egypt, to which you were entitled! "He that
destroyeth all and is yet unconquered" is thy name! I invoke thee,
Set-Typhon, by thy words of power which thou canst not refuse
to hear!
YOERBETH, YOPAKERBETH, YOBOLKHOSETH,
YOPATATHNAXYOSORO,YONEBOUTOSOUALETH,
AKITIOPHJ, ERESKHIGAL, NEBOPOSOALETH,
ABERAMENTHOOU, LERTHEXANAX, ETHRELUOTH,
NEMAREBAM AEMINA!

5. Upon the arrival or detection of the presence of the god, praise thus

You are the great god who carries away the soul,
Who eats hearts and who feeds upon offal,

-=a73 ~
 '1'111:. 1\()()1( Ill' AllllASAX

the guardian who is in the darkness, 11;11!:;,.1 pluilll lll lhl' largl'I bound i11 barbed wire, and other such items can

the guardian of the Seker boat. i ndl'l'd add anol her dimension, as well as making it more familiar to practi-
Who art thou then? You are Seth; You are the soul of Geb. tioners of hoodoo, rootwork, and conjure.
6. Deliver the charge as follows, modifying as suits the circumstance The rite, as used by myself, follows. The image, of course, does not depict
that which I used therein, as that remains buried. It is instead one written to
Come to me and approach! Hear my words! Strike down N with illustrate the method.
frost and fire, and bind him that he shall wrong me no more!
Strike him down in thy might and strength, bring to him ruin
and shame! Tear from him his limbs! Deliver unto me the head of
my enemy and to Great Set-Typhon shall I sacrifice! Thy praises
shall I sing!

Among the rites of cursing found in the Coptic Papyri are many which
resemble prayers, such as that which we will provide next. These adjurations
to ancient deities were typically written on papyri or other surfaces and bur-
ied, after which they were considered delivered to the deities unto whom
they were addressed. In this case, reference is made to "Lord Sabaoth," as
well as Judeo-Christian archangels. Also of note is that the legend of Cain's
slaying of his brother Abel is mentioned herein, as is the suffering ofJob and
the betrayal ofJudas, furthering the biblical associations.
Frequently additional curses were appended, such as in the case of the
rile which follows, which direct the forces called upon against any who may
happen upon the buried spell and dare to open it: "Whoever s/11111 open this
papyrus and read what is written inside, may all those things wrillcn in it
descend upon him." This addendum has been omitted from the ril 11al as out-
lined below, simply because it was omitted when I originally used ii some
years ago.
This working is one of which I am particularly fond, pri111arily because
of its utter simplicity. The incantation is written on a sheet ol 11t·w Ii;q 1yrus1
while repeating the words thereof, an offering is made to t Ill' s1 ii iii~> i 11 whose
hands we seek to place the burden of its achievement, and 1IH·t1·;tlln it is
"delivered" by way of burial.
Another aspect of this rite that I find endearing is IItal ii ts .1'; versatile
as it is simple, and can be expanded infinitely. Placing lhc 11.q1>'''''· 111 a bag
similar to those used in hoodoo-style mojo hands ano1np.1111c·d liy rnllin

Readily available and inexpensive, directly from Egypt, 111lli1w 1\111111,.., , 11111... 1iirncc
afforded the modern magician by way of the internet.
 '1'111:, l\ooK ()II t\llHASAX

CREATION OF A MODERN DEFIXIO ii't /1i111, /J!'i11g 11.f/li<lcd hy lite spirits of the world.
111r 11•11/d1
fo11 11111s/ firing upon him all the sufferings offob.
1. Prepare the incantation which follows by writing it upon a new sheet of Number them with Judas on the day ofjudgment.
papyrus using ink into which you have mixed crushed habanero pow- Liken them to those who have said, "His blood is upon us for three
der. The incantation provided below should be repeated while it is writ- generations."
ten, this being done on Tuesday in an hour ruled by Mars, in a room lit You must liken them to Cain, who murdered Abel!
only by black candles.
2. Having prepared the curse thus, fold it thrice and seal the papyrus with
God of heaven and earth! Yea, god of heaven and earth! Lord, you are the melted wax of the candles.
the one who knows those things which are secret and those which are
3. Bury the papyrus, sealed, either as is or having been placed in a bottle or
revealed.
small pouch, incanting as follows:
God, you are the one who I call to perform my judgment against all
those who oppose me. My father Michael, my father Gabriel, Suriel, "I deposit with you this curse, great chthonic gods and Pluto;
Gunuel, Raphael! UESEMIGADON; Maiden Persephone, Ereschigal sister of Inanna
Not by my power, but by the power of the lord Sabaoth and all those and ruler of the underworld, the BARBARITHA; THOOUTH
whose names are recited, you shall appeal to the god of heaven and PHOKENTAZEPSEU AERCHTHATHOU MISONKTAI
earth. KALBANACHAMBRE; powerful Anpu, PSIRINTH, holder of the
Trample my enemy, N, Bring him down for he is acting like a demon. keys to Hades; gods and demons of the underworld! I adjure you, one
God, may you bring down N. and all. Rouse yourself for me and seal my curse, so that for as long
Render him friendless, in prison, like a bronze chain, as I produce as this tablet shall be in your possession, what it contains will come
these trusty words. to pass!
Any person, everyone, who brings bad things upon me
and every one who calls my name in evil, those who curse me,
all of them, 0 great God, you who shall perform my judgment
against them all, lord, god - you shall bring all of them down, all
of those who oppose thy son!
Lord, do not neglect my spell and my request,for they have mistreated
me.
You must bring him down from his heights, just as he sought to do to
me!
Lord Sabaoth, do not neglect me. The cherubim, the seraphim,
the ten thousand angels and archangels shall appeal to
the god of heaven and earth, and he shall perform my judg11w11/
against everyone who opposes me. Anyone who curses nw, you
must bring down and abandon him to demons.
Yea, true, beloved savior!
Yea, consubstantial trinity!
Let me watch N's demise!

=76=
 '1'111'. Brnll\ <11 1 A1111AsAx

ROMAN RITE OF REVENGE /11 i11,1; hi111 lo 11 /!('ti of 111111is/1111e11/, tu hl' punished with an evil
tlrlllh, lo come lo an evil condition, him whom his mother N.
While the intent is that the bulk of the present volume consists of rituals
bore. And you, holy EULAMON, and holy Characters, and holy
from Coptic Egypt, the working which follows represents one of a handful
assistants, those on the right and those on the left, and holy
I've included from other sources; in this case a collection of nearly 60 such
Symphonia! These things have been written on this tablet so that,
cursing or binding rites discovered in burial tombs along the Via Appia of
just as I entrust to you this impious and accursed and ill-fated
Rome. This, and the other few rites drawn from non-Greco-Egyptian sourc-
N., whom his mother N. bore, bound, tied up, and restrained
es, have been included due to their remarkable compatibility and similarity
within five days, because I invoke you by the power that renews
with those that form the majority of this book.
itself under the earth, the one that restrains the planets and
Of interest to me is the fusion of cultures this charm represents, making
OIMENEBENCrIUCH BACHUCH BACHACHUCH
use as it does of the name Adonai - with which the reader is undoubtedly
BAZACHUCH BACHAZACHUCH BACHAXICHUCH
familiar - alongside the Egyptian Osiris and Ra as well as the name of a de-
BADETOPHOTH PHTHOSIRO.
mon found frequently in later texts, Eulamon.
Traditionally this binding was written on papyri, rolled, sealed in a tomb The following is a rite traditionally used as a curse tablet, or defixio,
as previously mentioned, or else accompanied by several nails and buried. serving as a binding of an individual's aggression toward the practitioner.
It has been suggested that the rite was originally to be carried out in a cem-
l. Prepare first the spell as provided below, writing it on a sheet of new
etery, or at a gravesite, a reasonable assumption given that portions of the
papyrus during the day and hour ruled by Mars.
incantation are addressed "to you who lie here" and "daimones, buried in a
2. Roll the papyrus as you would a scroll, reciting as you do: single grave, violently slain, untimely dead, or improperly buried." Also of
interest is that in this rite we find variants of the widely known "Osorrono-
EU LAMON, restrain him!
phris," which the reader will undoubtedly recognize from The Stele of Jeu,
OSIRIS, APOPHIS, MENE, RA!
or The Bornless Ritual, Samekh, et. al., which in the original is rendered as
Archangels come! In the name of the underworld one, so that,
"OISORNOPHRIS."
just as I entrust to you this impious and lawless and accursed
While the practice of carrying the rite out at graveside may indeed lend
N., whom his mother N. bore, so may you bring him to a bed of
additional potency to the rite, it does not appear a stricture thereof, as when
punishment, to be punished with an evil death, and to die within
used by a sister with whom I shared it; it was carried out in a wooded area
five days 2 • Quickly! Quickly!
with but a jar of dirt from a local cemetery spread atop the tablet as she
3. The papyrus is then to be buried with 9 nails in a cemetery, or if this buried it. Despite this deviation from the original practice this rite proved
is impossible then first placed in graveyard dirt and only thereafter quite useful, further evincing our assertion that while adhering as closely
buried elsewhere. While it is committed to the earth, the following as practicable to the original methodology is best, excellent results are quite
invocation is to be repeated, and an offering of incense made to the attainable when such adaptations are necessitated by the change in times.
deity upon whom it calls. This working, in its original form, differs greatly from those with which
we have thus far dealt in that it serves not to harm the target but rather to
You, Phrygian goddess, nymph goddess, ADONA I, !AO
cause them to forget their aggression towards the practitioner and abandon
EKATOIKOUSE, I invoke you by your secret names that I know,
their attempts to do him harm. While the incantation which follows can be
so that you may help me and restrain and hold in check N. 11nd
readily modified to transform the working into a piece of attack magick, it
2 If the severil)' of the curse for which this rite was traditionally usl'd d is,·nn«l'rls the po- is in the original form that it was used by my associate, and that therefore is
tential practitioner hereof, it can be modified to reflect a dcsirt'd Sl'llll'll<T nl a ll'sst' r dl'grce. what I offer here.
 '1'111 1• l\()()J\ ()JI A JIU ASA x

CREATION AND EMPOWERMENT OF THE DEFIXIO, II /'/USC :1 ~·u /. 1\ f\.l/ '111 >! !II, 11111/ lnuy i11 I his nwurnji.tl grave the one
ll'i1osc 11111nc is wrillcn on this dejixio which brings about silence.
1. On the day and in the hour of Mars, in a room lit by black candles and I invoke you the king of the unhearing, unseeing and voiceless
suffumigated by Martial incense, call first upon Mars by way of the Or- daimones. Hear the great name, for the great SISOCHOR rules
phic Hymn dedicated unto him. over you, the ruler of the gates to Hades. Of my opponent N. bind
and put to sleep the tongue, the passion and the anger he holds
2. On a tablet of ceramic or clay, inscribe your curse, a product of your own
toward me lest he oppose me in any matter. I invoke you daimon es
creation written to express your desired end, while repeating it vocally.
- buried in a single grave, violently slain, untimely dead, not
3. When the tablet is completed, take it along with the remnants of the properly buried - by her who bursts forth from the earth and
candle and ashes of the incense and an amount of graveyard dirt suf- carries down into the grave the limbs of MELIOUCHOS and
ficient to cover the surface of the tablet, to the location selected for the MELIOUCHOS himself. I invoke you by ACHALEMORPHCPH
interment. who is the only god of the earth OSOUS OSORONOPHRIS
SERAPIS, do whatever is written herein. 0 much lamented tomb
4. Dig a hole 9 inches in depth. Place the tablet, candles, and incense ash
and gods of the underworld and Hekate of the underworld and
therein, with the graveyard dirt covering the surface completely so that
Hermes of the underworld and Plouton and the infernal Erinues
no part of it is exposed.
and you who lie here below, untimely dead and unnamed,
5. Begin slowly filling in the "grave," while speaking the incantation: EUMAZON, take away the voice of he who is opposing me,
Daimones under the earth and daimones whoever you may I deposit with you this charge and spell to make N. silent, and
be, you who lie here and you who sit here, since you take men's give over his name to the infernal gods. ALLA ALKE KE ALKEO
grievous passion from their heart, take over the passion and LALATHANATO, three-named Kore. These shall always carry
hatred of N. which he has toward me, N. and his anger; and take out my desires for me, for I know well their names. Awaken
away from him his strength and power and make him cold and yourself for me, you who hold the infernal kingdom of all the
speechless and breathless, apathetic toward me! Erinues. I invoke you by the gods in Hades, OUCHITOU, the
dispenser of tombs, AOTH IOMOS TIOIE IOEGOOEOIPHRI,
I invoke you by the great gods, MASOMASIMABLABOIO
who in heaven rule the upper kingdom, MIOTHILAMPS, in
MAMAXO EUMAZO ENDENEKOPTOURA
heaven, IAO, and in the kingdom under the earth, SABLENIA
MELOPHTHEMARAR AKOU RASROEEKAMADOn
IAO SABLEPHDAUBEN THANATOPOUTOER. I invoke you,
MACHTHOUDOURAS KITHORASA KEPHOZON, the
BATHUMIA CHTHAORGOKORBRA ADIANAK KAKIABANE
goddess ACHTHAMODOIRALAR AKOU RAENT A I« JU
THENNANKRA. I invoke you gods who were exposed by Kronos,
RALAR, ALAR OUECHEARMALAR KARAMEPI /'/'!I I:'
ABLANAHTALBA SISIPETRON, take over N. the opponent of
SIS OCHOR ADONEIA of the earth CHOUCHMA Tl I l!U I111 /!S
me, OEANTICHERECHER BEBALLOSALAKAMETHE, and
THERMOMASMAR ASMACHOUCHIMANOU J>/ 11 /,;\ l!.W JS/
you, earthshaker, who holds the keys of Hades. Carry out for me
gods of the underworld, take over from N. the passio11 1111d t111ger
this curse!
they hold toward me, and hand him over to the do111k1·1 ·1wr in
Hades, MATHUREUPHRAMENOS, and to the 0111· who is
appointed over the gate to Hades and the door ho/ts of l11·11v< ·11,
STERXERX ERER, the earthshaker ARDA Iv/ N ,'// '/ 'I I< H1H
 TRANSCENDENT

H
aving presented at some length the rites of practical magick I've
drawn from the Coptic and Graeco-Egyptian papyri and provided
the reader with a full system with which to work, we must come
now to those workings which I term transcendental, or higher magicks.
Many authors throughout history have used this term to denote varying
aspects of magickal practice. Everyone from the venerable Eliphas Levi and
later A. E. Waite to modern day theoretical magicians employed the term
"transcendent magick" in definition and classification of magical works
they considered to be of a higher level, a more divine or holy class, or one
wherein no trace of "black" magick has contaminated the praxis.
In my own system of belief and practice, however, transcendent magick
simply refers to those workings wherein veritable communication with spir-
its, be they holy or diabolical, angelic or demonic, is sought, such as True
Evocation. While much of the magick in this grimoire calls on and indeed
relies upon their intervention to achieve one's ends, the appearance of the
spirit is not required, nor is communication. The success of the rites taught
prior to this point should be determined solely by the results derived there-
from. True Evocation, in the system I teach and as outlined here as a form of
transcendent magick, is evocation wherein the ultimate goal is the appear-
ance of the evoked and the establishment of communication therewith. To
put this in the words of another:

"High magic is an attempt to gain so consummate an understanding

and mastery of oneself and the environment as to transcend all
human limitations and become superhuman or divine. Low magic
is comparatively minor and mechanical, undertaken for immediate
worldly advantage, to make money or take revenge on an enemy or

~83 ""'""
 make a conquest in love. It tails off into the peddling of spells and
lucky charms."
Richard Cavendish
1·111111·ty 111111 .·; tlirsis wliicli I share - can be summed up in the following
q11ok I ro111 Ll'sson 5 of l hal work:
i
I

Another segment of practices which I've termed transcendent are

"For anything to exist on the physical plane it must first exist on the
Astral Plane! Therefore, in order to create anything and bring it into I
magicks of invocation, wherein the magus becomes a vessel for a deity, your life, all you have to do is create it in the Astral Plane. This is the
thereby sharing his body, consciousness, and being with the invoked and underlying principle of all Grey Magick. " 5
partaking of the divinity and power thereof.
Magick on the Astral Plane, and more specifically initiation taking place
Besides evocation and invocation proper, there is another magickal
there, are not concepts unique to this book. Steve Savedow, in his excellent
work which is most worthy of this exalted status, and that is initiation. I re-
work The Magician 's Workbook: A Modern Grimoire contends that:
fer not to those initiations one receives at the hands of his peers in any of the
extant magickal orders~\ but those carried out by the spirits themselves. In "... an initiation can never be self-performed, save for one exception,
this volume you will find a very early example of an initiatory rite, attribut- and this is no simple task. The only acceptable form of self-performed
ed lo the Master Yeshua\ taken directly from the Gnostic scriptures and initiation must be performed by the individual on the astral plane ....
termed "Triune Baptism"; it contains the magickal seals and signs necessary
".... What is required for the uninitiated is that you project yourself
to affect true spiritual initiation and magickal awakening.
above the terran plane, and astrally create a temple with specific layout
Th is "Triune Baptism" is one of two rites found in this chapter which
and detail, with every required object in its appropriate place .. .. 't>
have been designed. as workings of astral magick- that is, magick performed
on the Astral Plane as opposed to the Physical. In the present day, astral Savedow then goes on to modify a traditional rite of initiation in the
magick has been unjustly grouped with the new age idiocy - for which I am Golden Dawn Tradition for execution in the Astral Plane.
so public in my loathing - by those who know not its true value. It therefore Those among the rites that follow which make use of the Astral Plane
behooves me to explain the world of difference between true astral magick as their temple have been faithfully recreated from the originals, and I am
and the latter forms which I describe as mental masturbation. The astral confident that on practice therewith the Magus will find them quite potent.
magick with which we will work in the present volume is accomplished ei- Because the rites contained in this section are of a higher level than
ther through conscious astral "projection," or "mental projection," both of those that precede them, it behooves me to briefly address some prepara-
which are effective for our purposes. Astral projection refers to conscious, tions which the practitioner of this system can use to prepare himself for the
willful separation of the consciousness from the physical body, enabling the experience. It is assumed that those in whose hands this work finds itself will
individual to travel in a plane wherein the rules of time and space to which have some familiarity with at least the fundamentals and thus this section
we are accustomed no longer apply. Donald Michael Kraig explains in depth may well be redundant for some, but in the interest of being as thorough as
the ritual and Qabalistic processes by which magick on the Astral Plane possible it is included nonetheless.
works in his classic introduction to ritual magic Modern Magic, however the While a 3-day preparatory period isn't strictly necessary, and it may
well be shortened to accommodate everyday life and responsibilities, it is
that which I personally use and is therefore what I present here. As with all
3 Although these initiations, when the initiator is sufficiently ascended and developed things, the reader is encouraged to experiment and adapt as suits his own
in his skill and praxis, are also of inestimable value. The problem in the present time is will.
that identification of such a reputable group is difficult, our community being plagued by
demagogues who are too deeply mired in accusing their rivals oflacking magickal power or
initiatic authority. 5 Kraig, Donald Michael. Modern Magick. St. Paul: Llewellyn Publications, 2002, 219.
4 1he true name of Jesus. 6 Savedow, Steve. 'Ihe Magician's Workbook. York Beach, ME: Samuel Weiser, 1995, 201.
 '1'111 1• l\0111\ ( 111 A1111 ASA x

DAY 1. < ,·,,· .. 1111g,, < > I .uni, 1/1011 who art the way to receive favor for the
1111i1n .\ (· 1111t!ji1r lhc world in which we dwell.
• The magus begins a progressive fast 7 which commences with meals lim-
I leaven is become a place of dancingfor thee: ARSENOPHRE, 0 King
ited to whole foods, fruits & vegetables, etc.
of the Heavens!
• In addition to the fast, 3 meditation sessions of 30 minutes each should Greetings, 0 Lord, thou who art the way to receive favor for the
be undertaken. universe and for the world in which we dwell.
King of the Heavenly Gods, ABLANATHANALBA, thou who
• If the magus has reached the level of ascent wherein he has made con-
possesses righteousness: AKRAMMACHAMARI, Gracious God!
scious contact with his Holy Guardian Angel, or else the Supernatural
SANKANATHARA, Ruler of Nature!
Assistant of the PGM, the Genius, any patron deities, or another such
SATRAPERKMEPH, origin of the heavenly realm, ATHTHANNOU
protective spirit, offerings of frankincense or storax should be made
ATHTHANNOU ASTRAPHAI IASTRAPHAI PAKERTOTH
daily while reciting the following prayer (known as the Prayer of the
SABAOTH ERINTASKUOUTH EPHIO MARMARAOTH.
Messenger Paul):
Let my ability to speak not leave me. Let every soul pay attention to
Grant me your mercy, My redeemer, redeem me, For I am yours. I me, for I am PERTAO MECH CHACH MNECH SAKMEPH, Gods,
came from you. Yours is 1ny mind, Give me birth. Yours is my treasure, ABLANATHANALBA, thou who possesses righteousness!
Open for me. Yours is myfullness, Accept me. Yours is my rest, Give me Grant to me that which be thy will!
unlimited perfection. I pray to you, You who exist and who preexisted,
In the name exalted above every name, Through Yeshua, the anointed DAY2.
0 Lord of Lords, King of the Eternal Realms. Give me your gifts with
no regret, Through the human child, The spirit, The advocate of truth! • Progressive fast continues, limiting the day's nourishment to fruits,
Give me authority, I beg of you! Give healing for my body, as I beg vegetables and pure water On this day the Magus will clean the temple
you, 111rough the word of the gospel. And redeem my en lightened soul physically, using Florida Water, "Holy Water" if it suits his will, or in
forever, and my spirit, And disclose to my mind the firstborn of the my case, water from the Nile River. The circle in which he will perform
fullness of grace. Grant me what the eyes of the angels have not seen, the work is also constructed, consisting solely of a single line unless his
What the ears of the rulers have not heard, And what though hast will leads him to adorn it with other devices. The circle in my case was
not yet arisen in the hearts of people, Who became angelic After the created from homemade natron, recipes for which can be readily found
image of the animate god When it was formed in the beginning. I have online. Daily meditation sessions continue with 3 repetitions.
the faith of hope, And bestow upon me, Your beloved, chosen majesty,
• Repeat offerings as before.
You who are the firstborn of the first conceived, And the wonderful
mystery of your house. For yours is the power, and the glory, and the
DAY 3.
praise, and the greatness,forever and ever

For those who have aversions to the previous prayer, what follows is one Abstinence from all forms of distraction including TV, internet, phone,
taken from the PGM which may be substituted etc. This day is spent in meditation, reflection, and relaxation to prepare
oneself for the following day's work.
7 It is, of course, imperative that the health and well-being of the magus be considered when con-
templating any sort of fast . Consulting your physician to determine if such action would be unduly Progressive fast culminates with all intake besides water being ceased 24
dangerous for you is a must. hours prior to the rite.

J_ -=s87~
 '1'111'. (\1 H lK Ill' J\ 1111 /\S/\ X '1'111\N'H l•Nlll'N 'I

The temple wherein the ceremony will take place shall be thrice cleansed
magickally, using the rites to be found in the first chapter on Securing
the Space, selecting for use that which applies best to the working to
follow. After each of the three sessions, quit the temple.
"These mysteries which J shall give unto you, guard them and do not
give them to any man save he who is worthy of them. Give them not to
your father, or mother, or brother or sister, and not to your relation.
Give them notfor food or for drink,for a woman or for gold,for silver
orJc>r anything at all which is of this world ....

. . . Neither give them to those who serve the eight powers of the great
archon, who are those that eat the menstrual blood of their impurity ')
by saying "We have the knowledge of the truth and we pray to the true
god, however their god is wicked ... " 8

The following rite, along with one that will appear later in this chap- €IC 6€0C
ter, are drawn from the First and Second Books of Jeu. The Books of Jeu
represent two sections of a 47-leaf papyrus corpus called the Bruce Codex,
so named because it was discovered by a James Bruce during his travels in
A w
Egypt in 1769.
While academia has examined the Bruce Codex exhaustively, it has
largely evaded the considerations of those whose interests lie in modern
magickal praxis. Having devoted considerable time and effort to the study
of this manuscript, and having used portions thereof to success exceeding
that which I've experienced in any other magickal work, I can attest that
the Books of Jeu (and "The Untitled Texts" which accompany it in the Bruce
Codex) contain mysteries and secrets that would take a lifetime to decipher.
Further, the magickal practices hidden in James Bruce's 47 leaves are of a
power I have yet to experience elsewhere.
Herein I will present only two of the dozen magickal workings I have
developed from Codex Brucianus, and yet in these two I am confident that
indisputable proof of the corpus' validity can be found.

8 The Master Yeshua, addressing his disciples prior to their threefold baptism, as recorded
in the Second Book ofJeu.

-:s 88~ ~s9 ~

 Till'. j\()1)1\ ()II t\111tASAX

THE THREEFOLD OR TRIUNE BAPTISM IV 1\ I 11'1 I ill· sl'n t ri 11g ol space, kl l he mag us take his place in the asana
I1\' h;1s chosen, and establish a rhythmic breathing pattern of 7x7x7. 9
Taken from the Second Book of Jeu, what follows is the aforementioned Tri-
un e Baptism, adapted for use by the solitary practitioner in self-initiation as Y. Unce a state of relaxation sufficient for astral/ mental projection is
one of the "Sons of the Pleroma." It consists of a threefold baptism, by Water, reached, let this begin.
by Fire, and by the Holy Spirit, each using a seal sacred and known unto the
VI. Once the magus has left the physical temple and entered the astral,
Master Yeshua.
let him be seated in the throne prepared for him.
The following rite is a working of astral magick, that is, magick to be
carried out on the Astral Plane, either by way of conscious astral projection VII. While seated thus, let the magus observe the entry of the Master
or by mental projection, if one has become sufficiently adept in the latter Yeshua, the teacher and initiator, who comes to stand before him.
practice. Let the magus rise and take to one knee, his left knee to the abyss
and right the heavens, and above his head make the Coronastrum.
I. The Physical Temple
VIII. The Master asks of the aspirant
a. The physical temple, or the room wherein you will begin the
ceremony before entering the astral plane, is to be cleaned thor- What do you seek? What is your purpose?
oughly prior to commencement.
IX. To which the aspirant responds:
b. Let the magus beforehand ascertain which position, or asana, is
I seek the Threefold Baptism that I may en ter the Treasury of
most conducive to astral projection and/or the deepened state of
Light and become a Son of the Pleroma.
meditation wherein mental projection is achieved for himself,
and prepare the physical temple appropriately. Postures sug- X. The Master says
gested for this astral working are lying prone or seated in the
Come forth and receive the three baptisms, and I will reveal to
form of the Egyptian deities, however do not limit yourself to
you the mystery of the Archons.
these. If another such position suits your will, let it be so.
If my father so wills it, come for th and receive the Baptism of
II. The Astral Temple
Water.
a. Before undertaking the rite proper, let the magus have estab-
The Master places anemone flower in the aspirant's mouth, a sun-
lished an astral temple down to the most minute of details, as
flower plant in each of his hands, and places a loaf of bread and olive
are outlined in the rite, so that upon entrance it is as real to him
branches as an offering, thereafter circling the aspirant, stopping at
as the room wherein he stands.
each of the 4 corners of the world and at each proclaiming AMEN
b. The altar of the astral temple should be adorned with a white thrice, then returning to his place before the aspirant repeating
linen cloth upon which the Master shall place all the offerings. AMEN thrice again, and invoking thus:

III. Let the rite commence with the magus enlcri 11g the physical temple Hear me my father, thou father of all fatherhoods, thou
and securing his space in the universe as suits his will and as befits infinite light who are in the treasury of light. May the
the present working. parastatai come, they who serve the seven virgins of light

9 That is, inhaling through the nose for a period of7 seconds, holding the breath for 7
seconds, then slowly exhaling through the mouth for 7 seconds.
 '1'111, l\1l111\ llli A111111.•111x

wl1ic/1 are over the baptisms of /ij('., whose unullerable //1 ·111 "'' " 1111 ./11tl1n, tlwuji1ther ofallji1Lherhoods, thou infinite
1

1111mcs are these, ASTRAPA, TESPHOIODE, ONTIONOS, /1glit. Alo~I' 111y disciple worthy to receive the Baptism of Fire, and
SINJffOS, LACHON, PODITANIOS, OPAKIS, PHAEDROS, do t/1ou jingive his sins and make him to be purified from his
ODONTUCHOS, DIAKTIOS, KNESION, DROMIOS, iniquities, those which he has committed knowingly and those
J~UIDETOS, POLYPAIDOS, and ENTROPON! which he has committed unknowingly, those he has committed
from childhood until this day. Do thou cause Zorokothora
\I. 'I hl' Master makes above the head of the seated aspirant the follow-
Melchisedek to come in secret and bring the water of the baptism
i11g sign and then continues:
of Fire of the virgin of light, and the judge! I call upon thy
imperishable names which are in the treasury of light,
AZARAKAZA AKA AMATHKRATITATH
YOYOYO
·l1 '
AMENAMEN
YAOTH YAOTH YAOTH l :~
1:1'
111;
1
1:
'
I
I.I•'
1.
May they come and baptize my disciple in the baptism of Water, PHAOPH PHAOPH PHAOPH
I I,
and the seven virgins <~f light forgive his sins and purify his CHIOEPHOZPE CHENOBINUTH i 1:

iniquities and number him among the inheritors c~f the Kingdom ZARLA! LAZARLAI LAIZAI ,I
of Light. If thou hast heard me, let now a sign be shown. AMEN AMEN AMEN
ZAZIZAUACH NEBEOUNISPH
II.
XII. The chalice of wine, previously to the right of the offerings, becomes
PHAMOU PHAMOU PHAMOU il!
f

:~!
water, into which the Master dips his finger, thereafter making this
AMOUNAI AMOUNAI
sign on the forehead of t he aspirant 1J
AMEN AMEN AMEN
.,.},
~I
ZAZAZAZIETAZAZAZOTHAZAZAZ
0
\ 111. 'The Master proclaims xv. The Master takes the censer of burning incense in his left hand, the
If my father so wills it, come forth and recl'iv1· tli1· 1111/1/ism of Fire. grapevine in his right, and circles the magus thrice, counterclock-
wise, coming to a stop directly behind him. Raising the censer, he
The Master now adorns the white linen dot Ii wit Ii a censer in which makes the following sign above the head of the aspirant
burns holy incense, beside which lie vines ol g1;1pc, juniper, myrrh,
frankincense, mastic, and balsam. 'I he Ma~tn ;1gain offers a loaf of
bread and chalice of wine.

\IV. The Master places anemone flown 111 t 111· .1 .. 11ira11t's mouth and
chrysanthemums in each of his hands, tl1rn .. dkr circling the aspi-
rant and stopping at each of the 1 l 11ri 11· 1" • 11 t I11 · w11rld , proclaiming
1

AMEN thrice at each, and tlH· 11 rl'l 111 11111 ~'. t11 I1is place before the
aspirant repeating AMEN thri11· ·'~'·" 111, .11111 111vok ing thus:

' .....
XVI. In this moment the smoke of the incense takes the shape of this \\ I 1·1 1111' .1·.1 •11 ;1111 now sl a 11d, hav i11g received I he lhredi.>ld baptism,
sacred seal, which the Master then makes in the ash on the forehead 1•l.11 111g his kl'! logl'lhcr, and proclaim the prayer:
of his disciple
I /car me, my father, father of all fatherhoods, thou infinite light,
hear me and compel Sabaoth, the Adamas, and all his rulers to
come and take from me all of my sins!

Whereafter the Master shall seal him with the following:

XVII. The Master proclaims
Behold, you have received the Baptism of Water, and the Baptism
of Fire, and now, if myfather so wills it, I will give you the Baptism
<~{the !Joly Spirit.

XV 111. The Master makes an offering as before, with two chalices of wine,
one on either side, a loaf of bread, branches of vine and juniper,
saffron residue, cinnamon, myrrh, honey and balsam, and invokes:
Hear me, my jiJther, father of all fatherhoods, thou infinite light,
fi1r I have called upon thy imperishable, unutterable names in
the treasury <flight. Forgive his sins and erase his iniquities and XXL Let the aspirant, now an initiate, circle to each of the corners of the
make him worthy to receive the Baptism of the Holy Spirit! world and repeat the previous prayer, after which the Master seals
him with the Sign of Two Amens, which is:
'Jhe Master now makes once again the sign,

XXII. Having thus received the threefold baptism, and having been sealed
with the two holy and sacred seals of the father, the aspirant is now
initiated in the mysteries and his magickal awakening commenced.
If thou hast heard me, and caused him to be numbered among the
Let him rise and re-enter his physical body, no longer a man but now
inheritors of the Kingdom of Light, Give me a sign!
a magus, and a follower of the Master Yeshua.
XIX. The sign having appeared thus, the Master then places it on the fore-
head of his disciple.
 '1'11i:. llllll1\ Ill' AllllASAX

THE INVOCATION OF GABRIEL tlw 111111 1111.11•,cs. Atop the altar a censer in which burns frankin-
' 1·11s1-, 11111ia111011, rose oil, a nd storax on charcoal made from wood.
The Archangel A_;:l.)~N.), Gabriel, unto whom the following working is dedi-
l J11dn11cat h the censer, let the name of Gabriel be written in the
cated, has the distinction of being named in both the Old and New Testament
blood 11 of the practitioner seeking to meet him.
as well as the Quran, in addition to appearing in various other traditions
throughout history, to include that of the "Latter Day Saints," the Gnostic III. Let the rite commence with the Adjuration of Metatron, after which
works, Enoch, and the Coptic Christian magickal corpus from which this the magus takes his place behind the altar, and invokes thus:
grimoire is derived.
I invoke thee, the one who governs from heaven to earth,
Gabriel, like his sibling Michael, has long been regarded as being favor-
From earth to heaven,
ably disposed to the magus inclined to work with him, and I have found this
1he great self begotten one, whom begot only one;
to be true. My first work with Gahrid, excluding of course the minor role he
Give ear unto me, for I call to you!
plays in the Golden Dawn-s tyle pentagram riles, came by way of the next
Only father, almighty father,
rite, which while quilt· lc11glhy and i11volved, is one well worth the effort
The mind who art hidden in and of the father,
and work. I laving bt•t·11 r;1isl'd, l'or my tirst dozen years, in a "submarine
The firstborn of every creature in every Aeon.
( :a 1holi1" 111 L1111ily. I lwl prcrnnceived notions as to Gabriel's character and
.~1.1t11s. n·lq~ali11g lii1n lo ihe level of the Roman Catholic saints to whom IV. Ignite the incense, circumambulate thrice counterclockwise, each
111w l' l•1y1·d Im v<1rious intercessions, but never regarding him as a being of time you arrive at the easternmost point proclaiming ABLANA-
1~n · ;1t 11nwtT. 'I Ii is was the case until I was introduced to the Books of Enoch THANALBA (3x) and knocking thrice on the eastern wall.
wl1nl'i11 his true form was presented; in those works' description of him he
is ru lcr over the Ikisat, the Seraphim, and Cherubim, and presiding over "all
v. Continue the invocation:

I hat is powerful." Give ear unto me,for I call to you,

It is in this capacity, as lord of all that is powerful, that we work with The one who is over every Aeon,
Gabriel in the rite that follows. It is imperative that the adjurations be spo- The firstborn of the first, in th e names of all of the angels,
ken with the sincerity and respect one would pay the most revered of elders, Let them hear me, all of the angels and the archangels,
for in my experience the one thing Gabriel will not brook is disrespect or Let them submit to me, all things of spiritual natures who are in
condescension. this place!
For this is the will of Sabaoth,
I. The ri te is to be commenced on Monday in the 3 rd hour of the Moon
Therefore help m e, holy angels.
and should be prefaced by a period of preparation as outlined in
the beginning of this chapter, wherein internal and external puri- VI. Igniting the first candle, make above you the Coronastrum, and
fications are observed and the utmost care is taken not to involve continue:
oneself in negative or counterproductive activities.
Michael, who is over all the strongest ofpowers,
II. The temple is to be laid out with an image of the four holy archan- Raphael, who is over all of salvation,
gels, that is to say Michael, Gabriel, Raphael, and Uriel placed in the
center of the altar, with a white chime candle placed before each of 11 'The original calls also for the sacrifice of 6 doves. The substitution of the magus' own
blood is my own, and represents the way I have twice performed this rite successfully, hav-
10 That is, a defunct Catholic family which appears or "surfaces" at church only twice a ing pricked the ring finger of my left hand to obtain a few drops and written he name of
year( Christmas and Easter) thereafter disappearing again until the next of these holidays as Gabriel in Hebrew therein. However for those squeamish about such things, it is worth
do the submariners. mentioning that colleague of mine substituted "Dove's Blood" oil.
 '1'111 1.1\uol\ 1111 At1UASAX

Gabriel, who is over the power, I ,i:/1111/1• 1•u11 < ,'11/1rid, /iy 'Jhakrai, who has arrayed the earth upon
Armael, who is over hearing, //,,. 11/11•ss, t111d the heaven as a vault
Uriel, who is over the Crowns, I glorify you, Gabriel, by Manachoth, who laid the foundations
Nephael, who is over aid, of heaven and of earth, and established the fourteen firmaments
Akentael, who is over the stars, upon the four pillars
Asentael, who is over the sun, I glorify you, by Laurie/, the minister ofyour brother Raphael,
Eraphael, who is over the day, I glorify you, by the heavens and by the earth,
Yeremiel, who is over the bowls of wrath, I glorify you, by the sun and by the moon,
Erie/, who is over the waters, I glorify you, by the stars and by the seas,
Phanuel, who is over the produce,
Hear me!
Aphael, who is over the snow,
Come to me, 0 Gabriel!
Akrael, who is over the sea,
Meilael, who is over the rains, VIII. Ignite the third candle, visualize the heavens above opening reveal-
Nabuel, who is over the skies, ing a portal through which one may descend and enter the temple,
H.athiel, who is over the plains, and continue:
'Jhauruel, who is over the clouds,
I adjure you today, 0 Gabriel, By Saber Blararo, and by the three
Abrasaxael, who is over the lightning,
presences which are in the midst of the four pillars that lift up
Yaoel, who is over every place and all things,
heaven and earth; they are Thalamora, Thesoha and 1haisara!
Sabael, who is over the good among us,
Adonael, who is over the coming in and going forth of the father, I adjure you, 0 Gabriel, by the four angels who stand by the four
By all the Holy Angels, in their reign and kingdoms, Hear me! pillars, whose feet set upon the foundations of the abyss, and
by the three holy ones who lift up the heavens; they are Theriel,
VIL Lighting the second candle, continue:
Throe! and Baell
I Joly, Holy, Holy is the Lord, jirstfather offatherhoods,
I invoke you, four great angels before whom I stand! Come forth,
Heaven and earth are full of his glory!
0 Gabriel, angel of righteousness, and reveal to me your glory!
In his name do I invoke and glorify thee, Gabriel, who stand to
the left of the father, IX. Ignite the fourth candle, and continue in the invocation:
I glorify you, Gabriel, by IAO in all his Holiness,
I adjure you, Gabriel, by the four corners of the fourteen
I glorify you, Gabriel, by the holy one Sabaoth, first of heaven
firmaments, that you come and be with me this day, and through
and earth,
your indescribable might educate me!
I glorify you, Gabriel, by Adonai, and by Elohim, 0 thou first of
the Cherubim and Seraphim, I adjure you, by your name Yoiriel, and by the cloud of light
I glorify you, Gabriel, by Marmaraoth, who is before both angel that is with the father, in which he was hidden before he created
and archangel! creation, whose name is Marmarami, the great palace of the
I glorify you, Gabriel, by Akrammachamari, who is before the spirit of Adonai, Elohim almighty!
fourteen firmaments,
Appear before me, 0 Gabriel, 0 angel of righteousness, and
scatter before me all spirits of Satan and all of my enemies!
=98~
 Lord God almighty, send unto me Gabriel, that he may come to I 1111"fl!11· 1·1111. 1 > c.'1i/1ricl, liy 1/w s1 :vn1 an:lumgels,
me quickly! 'liit 1lifl11 1111,/ U11J1l1r1cl, Hariel, Arthamiel, Arophtebel, Lanach,
1:11/111i.1.
AMEN(3x)
Who stand in the presence of the father, listening to the proceedings
By your great name, 1AO, SABAOTH, ADONA[, ELOHIM, of his mouth AMEN (7 times)
almighty, 1 call to you, the greatest of gods who exists behind
1 invoke you, 0 Gabriel,
seven curtains, and who is seated upon his Holy throne, send
By the Holy names of the Father,
to me Gabriel, who is over all powers, who is over the seraphim
Marinab Marmarou Babam Phioou Bathuriel
and the cherubim, holder of the trumpet of doom, with his sword
IAO SABAOTH ADONA! PANCRATOR EMMANUEL
unsheathed and in hand, that he may cast from me all unclean
ABATHOU YACHA01 ICHAOF SABAOTH,
spirits, and that he may reveal to me the mystery of mysteries!
That you come to me here, in this place consecrated unto thee, by
I invoke you by your honored names, ADONA!, ELOHIM, virtue of all those in whose names 1 have invoked you.
ELEMA, SABAKTANT, the one who gazes towards the heavens
causing them to tremble, and b,:fore whom the very earth moves!
By SABA SABAB SABAOT/1, your secret name as the god who is
seated in the heights.

I invoke you, Gabriel, by the head of Bathuriel, the great father,

and by Orphamiel, the finger with which he grasps all of divinity!
Descend to me Gabriel, whose secret name is ATHONATH,
Al'HONATH hear me!

X. It is at this point that Gabriel has arrived, on both occasions wherein

I have used this rite to call upon him. The original, however, pre-
scribes further invocation, which may indeed be used if Gabriel
has not yet attended you, adjuring him in the names of yet other
divinities:
I invoke you, 0 Gabriel,
By the great name of the father and to his glory
And by those who stand in his presence,
Athonas Siak Ksas Sabak Kaab, Kaesas Ekoe!

I invoke you, 0 Gabriel,

By the head of Michael, Raphael, Anlel, Sariel,
Auriel, Phariel, Sasael, Nechiel, Adoniel, Thrielm, Athiel and
Akutael,
Who stand round the invisible father and his holy throne.

j
~ lOOs=-
 A NOTE ON THE APPEARANCE OF THE EVOKED (w'111 w111ild •.111dy l111d 1l1l' villains in our lllovies far more terrifying-look-
i11)'. l'1.111 /\)'.,lll'S).
Before moving on, it would be valuable to touch briefly on the manner and I'
next may be recognized by the reader, as portions of it are
What I( JI lows
II
likenesses in which those that we call on appear. This is necessary because,
drawn from one of the more widely-known rites of the PGM. Indeed a small ! .

on two occasions, students with whom I have worked have come to me per-
part of this working forms the tail-end of one of the rites introduced in the
plexed after execution of these rites of evocation; once with Gabriel, as just
chapter on the securing of one's space, further demonstrating the versatility
shared, as well as an evocation of Eleleth. The two aspiring evocators, while
of the system. As presented herein, it is a 7-day working in which each day
quite pleased with the arrival of "a spirit" in a form that was visible and not
the practitioner invokes the deity of the governing planet. The invocation
merely "perceived mentally," were reluctant to accept that the spirit who did
finds its roots in "The Eighth Book of Moses," (or PGM XIII) yet it has been
appear was in fact he whom they called, since the manifestation was not in
greatly expanded from the original in order to better accomplish what I set
keeping with traditional depictions of them.
forth to do.
While it is possible for a mischievous or malignant entity to, having
In its root form this invocation serves as an initiation for the aspirant,
overheard your call to another or having been engaged in some nefarious
wherein he calls on both Helios and Aion, intoning a plethora of divine
deeds of his own, take advantage of your evoked's absence by appearing
names or voces magicae purported to be Birdglyphic, Baboonic and more,
and posing as the one you seek, it is not likely. The phenomena which many
a~d entreats them to affect his magickal transformation. In the variant pro-
practitioners mistake for this type of deception is quite often the stirring of
vided below, the same two transcendent deities are called upon to facilitate
restless dead, Genii Loci or other such spirits in response to the magickal
the practitioner's invocation of their counterparts on each of their respective
current generated by the working, and not a real attempt by any devilish
days.
being to mislead you.
Among the materia necessary for completion of this rite are the "seven
The fact is that the spirits with whom we work, be they demonic, ce-
secret incenses" spoken of in the Eighth Book of Moses:
lestial, angelic or otherwise, are wont to appear in whatever fashion they
choose; charging them to appear in their true form serves no purpose as 1. 1he proper incense of Kronos is storax, for it is heavy and fragrant
they have no true forms. If the likes of Eleleth were to take on a form appro-
2. Of Zeus: malabathron 12
priate to his celestial nature, it would dwarf the Earth on which it stood. The
magus will find, however, that frequently the gods, regardless of their pan- 3. Of Ares: kostos
theon, do appear in the countenance traditionally ascribed to them. This is
4. Of Helios: frankincense
not because it is their only form, or even their actual one, but rather because
it is that with which man has come to identify them and in which they will 5. Of Aphrodite: Indian nard
be recognized. 1berefore the appearance of an attending spirit should never
6. Of Hermes: cassia
be the sole factor by which we judge their identity, regardless of whether it
appears before you visibly or in a medium such as a crystal or mirror. 7. Of Selene: myrrh
Likewise, the time when it was necessary to adjure a demon not to ap-
Each to be sacrificed on the appropriate day alongside "the flowers of
pear in a horrific or frightening form has long since past. We are of a gener-
the 7 stars," which are marjoram, white lily, lotus, erephyllinon, narcissus,
ation which has given faces and personalities to the worst of our terrors in
gillyflower, and rose, dried, ground into powder and used with the incense
movies and every aspect of our culture in the form of Saw, Candyman and
of the day for suffumigation.
other Hollywood horrors, projecting the worst of our fears onto the screen.
The arrival of a spirit "bellowing, with the body of a lion and head of an
ass," is no longer the terrible sight it would have been to our predecessors 12 Ma,\a~aBpov, or Indian Bay-Leaves

=102= =103=
 '
'l'llAN'1t l'Nlll ' NT

The rite is to be commenced on Sunday, in the third of the hours ruled , ""''"" · /111 /11· ,, ""' ·''",.'" s1'11i/1·1 · 1111d co11troller of the abyss,
by Helios. We begin the 7-day working thus because it is by the entreaty to 1//1/\/1'/ 11/ /111 ·!
Helios and procurement of his blessings in the endeavor that we will there-
(,'111111, O c:od, 'Jhat I may be initiated into the mysteries of
after seek to invoke those that follow. As with the previous working, it is
JWLIOS, of AHEBUKROM!
recommended that the practitioner devote 3 days prior to this rite for prepa-
ration, fasting, and purification. v. Once again, take thy place behind the altar. Visualize the opening of
the 7 portals, and invoke Helios thus:
I. Sunday, in the third hour of the Sun, enter the temple and stand be-
fore the altar, atop which is the censer with the incense appropriate Come to me, Thou from the four winds, ruler of all, who
to the day and the flowers of the seven stars. breathed spirit into men for life, whose is the hidden and
unspeakable Name - it cannot be uttered by human mouth
II. Open the ceremony by utilization of steps 1-9 in "The Calling of the
and at whose Name even the daimons, when hearing, are
Sevenths," ceasing after step 9.
terrified; whose is the Sun, ARNEBOUAT BOLLOKH
III. Begin the preliminary invocation thus: BARBARIKH BAALSAMBM P71DAIOU ARNEBOUAT, and I'
the Moon, ARSENPENPROOUTH BARBARAIONE OSRAR
r call upon you, who are greater than all, the creator of all, you,
MEMPSEKHEI - they are unwearied eyes shining in the pupils I·
the se~f begotten, who see all and are not seen; for you gave Helios
of men's eyes - of whom heaven is head, ether body, earth feet,
the glory and all the power, Selene the privilege to wax and wane
and the environment water, the Agathos Daimon. Thou art the
and have fixed courses, yet you took nothingfrom the earlier- born
ocean, begetter of good things and feeder of the civilized world.
darkness, but apportioned things so that they would be equal;
Thine is the eternal processional way in which Thy seven-lettered
for when you appeared, both order arose and light appeared.
Name is established
.ALI things are suhject to you, whose true form none of the gods
can see; who can change into all forms. You are invisible, Aion for the harmony of the seven sounds of the planets, which utter
c~f aions! their voices according to the 28 forms of the Moon: SAR APHARA
APHARA I ABRAARM ARAPHA ABRAAKH PERTAOMEKH
I call upon you, eternal and unbegotten, who are one, who alone
AKMBKH IAO OUE E IAO OUE EIOU AEO EBOU IAO. Thine
holds together the whole of creation, whom none understands,
are the beneficent rays of the stars, daimons, Fortunes and Fates,
whom the gods worship, whose name not even the gods can utter.
by whom is given wealth, good old age, good children, good luck,
IV. Ignite the incense, circumambulate thrice counterclockwise while and a good burial. And Thou, Lord of Life, King of the Heavens
invoking: and the Earth and all things living in them, Thou whose justice
is not turned aside, Thou whose glorious Name the muses sing,
Create a vortex of energy, quickly. I call on your name, the
Thou whom the eight guards attend, E-0-KHO-KHOUKH-
greatest among gods. Open, open, four quarters of the cosmos, for
NOUN-NAUNIAMOUN-AMAUNI. Thou, who hast truth that
the lord of the inhabited world comes forth. Archangels, decans,
never lies. Thy Name and Thy spirit rest upon the good. Come
angels rejoice, for Aion of aions himself; the only transcendent,
into my mind and my understanding for all the time of my life
invisible, AION OF AION, goes through this place. By the name
and accomplish for me all the desires of my soul.
AJA AINRUKATH13 , cast up, earth, for the lord, all things you
For Thou art I, and I, Thee. Whatever I say must happen, for
13 AJA AINPYXAE> I have Thy Name as a unique phylactery in my heart, and no

~105-=-
 'l'llJI l\1Hl)( ())1 AllllA'iAX 'l°llAN'H l 1 Nlll 1 N'I

flesh, although moved, will overpower me; no spirit will stand /,,,,/. "' "" ffi,· <,'oils wlw t1/i/Wr11nl under 'Jhine order, that
against me - neither daimon nor visitation nor any other of the 1/11·1· 111111· /1111·1· pow1'r, AC/ llWUK/<C)N, who is Helios, to whom
evil beings of Hades, because of Thy Name, which I have in my k/1111gs iffl' glory, AAA EBE 000 III AAA 000 SABAOTH
soul and invoke. Also be with me always for good, a good God AR BA 'J 'J llAO ZAGOURE, the god A RATHU ADONAI.
dwelling on a good man, 1hyseif immune to magick, giving me
I call on thee lord, in 'birdglyphic', ARAI; in hieroglyphic, LAILAM;
health no magick can harm, well being, prosperity, glory, victory,
in Hebrew, ANOK BIATHIARBATH BERBIR EKHILATOUR
power, sex appeal. Restrain the evil eyes of each and all of my legal
BOUPHROUMTROM; in Egyptian, ALDABAEIM; in baboonic,
opponents, whether men or women, but give me assistance in
ABRASAX; in fa/conic, KHI KHI KHI KHI KHI KHI KHI TIPH
everything I do. ANOKH AIEPHE SAKTIETB BIBIOU BIBIOU
TIPH TIPH; in hieratic, MENEPHOIPHOTH KHA KHA KHA
SPHE SPHB NOUSI NOUSI SEBE SE.EE SIETHO SIETHO OUN
KHA KHA KHA KHA.
KHOUNTIAI SEMBI IMENOUAI BAINPNOUN PNOUTH
TOUKHAR SOUKHAR SABAKHAR ANA IEOU ION EON VIII. Immediately following this invocation, clap thy hands thrice, intone
THOTH-0 OUTHRO THRORESE ERIOPO IUB AE IAOAI loudly POP POP POP, and make, for a space of seven seconds, the
AEi?IOUO AEEIOUO BOKH MANEBI KHUKHIO ALARAO sound of the serpent. 16
KOL KOL KAATON KOLKANTHO BALALAKH ABLALAKH
IX. Having invoked by these means the deity who governs the day, hon-
OSERKHENTHE MENTHEI BOULC)KH BOULOKH
or them by way of the appropriate Orphic Hymn, and by adding to
OSERKHENTE MENTHEI,
the incense more of the blend sacred to him/her.
I have received the power of Abraham, Isaac and Jacob, and of the
X. Following the whole of this ceremony, let the temple be closed.
great God, daimon !AO ABLANATHANALBA SIABRATHILAO
This ceremony, as aforementioned, is to be repeated daily for each of
LAMPSOUTER IHI ()(), God. Lord PERTAOMBKH
seven days, the last of which will be on Saturday in the hour of Kronos, for as
KFJAKIIMBKH LAO OUBE /AO OUl~E IEOU AEO EBOU !AO. it is said in the papyri, "Old Kronos, a defeated god yet one powerful, should
be met only when the blessings of all his children are yours."
VI. Having performed the preliminary invocation wherein Aion, and
The ceremony itself remains the same, save for the substitution of the
through him Helios are summoned, provide now a statement of will
day's ruling deity for that of the previous and use of the correct incense and
that the Gods may know of your desire. 14
Orphic Hymn. Therefore we will not herein present the full text of each day's
VII. Following the statement of intent, invoke thus: rite, instead trusting that one who has progressed far enough to contemplate
undertaking this work will not neglect to make all such substitutions prior
I call 1hee Lord, to cause to appear unto me the God _______ I 0915
to commencement of each day's portion.
in a good form, for under Thine order I serve Thine angel,
BIATHIARBAR BERBIR EKHILATOUR BOUPHROUMTROM,
and 1hy fear, DANOUP KHRATOR BELBALI BALBITH IAO.
Through 1hee arose the celestial pole and the earth. I call 1hee

14 An example thereof would be, "Grant, 0 Lord, Flawless, whom pollutes no place, that
in this night I may become known unto thy son Ares, that by him my invocation may be
heeded and that he may attend me" (using, of course, the name of the deity to whom the day
belongs).
15 Here inserting the name of the invoked. 16 That is to say, hiss.
 '1'111 1 1\11111( IJli AllUASAX

ASCENSION THROUGH THE HEAVENS o111d .111 which is an altar. Atop the altar a
1·wr li11111111g fin· ilt'liiml
'1·11sn, IH1111i11g I lie sacred incense. 'Ihe whole of the temple is alight
The second of the two promised rites from Bruce Codex is another working
rn ii y hy I iil' rays of the sun. The Master sits, enthroned, behind the
of Astral Magick, and one that demonstrates clearly that the practitioners of
allar. Before him a pillow atop which the initiate will sit.
that age valued such astral operations greatly.
The rite of Ascent through the Heavens furthers the initiatory awaken- IV. Let the rite commence with the magus entering the physical temple
ing commenced with the Triune Baptism, now bringing the initiate into di- and securing his space in the universe as suits his will and as befits
rect contact with the rulers of the heavens by way of the astral plane. Having the present working.
received the baptisms of water, of the Holy Spirit, and of fire, and by virtue of
V. After the securing of space, let the magus take his place in the asana
the sacred seals given him by the Master, the initiate is now received by each
he has chosen, and establish a rhythmic breathing pattern of 7x7x7. 17
of the rulers in turn and given admittance to their realm.
Outwardly, and at first glance, this rite is a very long and involved one, VI. Once a state of relaxation sufficient for astral/mental projection is i
and yet one which is obviously of great significance. I caution the reader not reached, let this begin.
to allow himself for a moment to consider that the outer and immediately
VII. Once the magus has left the physical temple and entered the astral, I
evident virtue of this working is the limit thereof, for this single rite and
let him be seated at the foot of the Master on the pillow prepared
those that surround it in the Bruce Codex contain mysteries within enigmas
for him.
which have been wrapped in secrets and thereafter veiled. Indeed the rites
in this Codex, properly understood, represent a lifetime of magickal work VIII. Once before the Master Yeshua, let the initiate take to one knee,
and learning. his left knee to the abyss and right the heavens, and above his head
make the Coronastrum.
I. '!he rite is to commence on Sunday, the practitioner having spent
the previous three days in preparation as prescribed previously. IX. The Master thereafter returns the sign, and bids his student sit.
II. Tbe physical temple is to be laid out identically as it was in the rite of X. Seated upon the pillow, let the initiate proclaim:
the Triune Baptism. Repeating for convenience sake:
My lord, my teacher, I beg thee that thou shouldst place in me the
a. 'Ihe physical temple, or the room wherein you will begin the mystery of the forgiveness of sins, and its defences, and its seal, so
ceremony before entering the Astral Plane, is to be cleaned thor- that I may become the son of the light, and so the archons of the
oughly prior to commencement. aeons which guard the treasury of the light do not seek to restrain
me, and so that I may be numbered within the inheritors of the
b. Let the magus beforehand ascertain which position, or asana, is
Kingdom of Light, and be initiated in all of the mysteries of the
most conducive to astral projection and/or the deepened state of
father of all fatherhoods!
meditation wherein mental projection is achieved for himself,
and prepare the physical temple appropriately. Postures sug- XI. The Master rises from his throne, nods his assent and speaks:
gested for this astral working are lying prone or seated in the
Be patient, my son, and I will teach you this mystery of mysteries,
form of the Egyptian Deities, however do not limit yourself to
open the gates of the aeons. Hear now, since you have received the
these. If another such position suits your will, let it be so.
mystery of the 12 aeons, and the baptism of the water of life, and
III. The astral temple should be akin to a Greek temple, over top of
which shines the Sun in all its radiance. Within are marbled floors, 17 That is, inhaling through the nose for a period of 7 seconds, holding the breath for 7
seconds, then slowly exhaling through the mouth for 7 seconds.

=108=

l-
 Tiii'. l\11111( 1111 AllllA'iAX

the mystery of the baptism ofjire, and the mystery of !he 1Joly \Ill l :1111111111111g i11 liis asn·11l, passi11g llirough the second heaven, the
Spirit. So too shall you now know the mystery of the defenses to 111111;111' is i11slructcd:
evil, and gain welcome in the heavens.
When you reach the third aeon, the realm of IALDABAOTH,
Take thou my hand, and rise through the planes. When you come who himself will come forth to restrain you from passing above
forth from the body and reach the first aeon, when the archons him, seal thyself with this seal, the cipher of which is 3349.
thereof accost you, seal yourself with this seal, the cipher of which

*
is 1119.

Command, then, in the name ofJEU, "JALDABAOTH! Withdraw

thyself and thy archons, for I seek ]EU, who is the father of
fatherhoods!"

XIV. Rising above the angered Ialdabaoth, enraged but powerless to re-
Proclaim b1;f(Jre the archons "Withdraw yourselves, you archons strain you, ascend further until you reach the gate of the fourth
of the first aeon, j(1r I call upon ]EU, whose name I know!" heaven, that which is governed by SAMAELO.
Whereafter, upon hearing this name, the archons will be afraid
When you reach the fourth aeon, who is SAMAELO, seal thyself
and flee to the west, allowing you to rise through the first heaven.
with this seal, the cipher of which is 4555.
XII. As l he initiate ascends and rises through the first heaven, reaching
the gate of the second, the Master instructs further

When you come forth from the body and reach the second aeon,
when the archons therec~f accost you, seal yourself with this seal,
the cipher lif which is 2219.
*
When SAMAELO or his archons approach, proclaim "SAMAELO!
As thou canst restrain me, for I come in the name of JE U, restrain
thy archons and withdraw!"

Wherec~/tcr they will be greatly afraid and will flee to the west,
whilst you rise on.
Proclaim before the archons, "Withdraw yourselves, you archons
of the second aeon, for I call upon ]EU, whose name I know!"
xv. Rising yl'l h ighcr, ascending through the limits of the heaven of the
aeon SAM A I ·'.LO, stand thou before the gate of the fifth aeon, hear
Whereafter, upon hearing this name, the archons will be afraid
the words of 1lw Master:
and flee to the west, allowing you to rise I hrough the second
heaven.

'' 111 L .~
 When you reach the gate of the jijth aeon and when cometh the .\VII. I{ 1»1· t I11111 to t lw sl'w11l Ii ;1rn11, sl'a Ii 11g l hysdr with the next seal, that
archons thereof, seal thyself with this seal, the cipher of which is 111 t Ill' s1·w11t Ii lwaven, l he cipher of which is 7889.
5369.

+
Command, "Ye archons <f the fifth aeon, retreat! Withdraw! For
*
Waste not thy time here, but command these archons in the name of
JEU, causing their retreat.

mu cmnrnands it!" XVIII. Reaching the 8111 aeon, repeat thou the sealing using the seal the ci-
pher of which is 8054
XVI. Ascend! Rise thou further, lo the 611i heaven its gate, and be not be-
fuddled by the pleasantness of l hose that you find therein! Be not
deterred, yea rise and ascend!

When you reach the 6°1 heaven, that which is called the "Little
Mids/", jiJr therein the archons have yet a little goodness within
them, seal thyse(l' with this seal, the cipher of which is 6915, and
hid them Jiirewcll.
XIX. The seal of the 9th
*
And thereafter banish the archons and rise thou further.

aeon has a cipher which is 2889, and is made thus

Sea I I hyscl f therewith, command the archons thereof and rise thou
lo t lw heaven the tenth.
Proclaim, "Withdraw, ye archons of 1he Little Midst,for by ]EU I .
xx. Reach i 11g I hl' tenth aeon, seal thyself with the seal
have received the mystery of the twelve aeons and their defences,"
whereupon they will immediately make way for you and rejoice
for you with great joy.

*
'!he t iplil'I 111 wl111 l1 is ·Vi59.
 TICAN'lt l ' NI ll 1 N I

XXL The seal by which the initiate gains passage through Lhe l I11' hcavc11, w.1111 111 t.1k<" ltuld 111 you, lo hold you." Show them the Seal of 8855,
or aeon, has a cipher which is 5558, and which appears thusly wl111 Ii i~;

XXII.
-Ht
Ascend once more, finally reaching the twelfth high heaven, hear
XXIV. Having sealed thyself with the seal of which the cipher is 8855, let
the voice of the Master yet again:
the initiate proceed now before the throne of the invisible God, Bar-
Know that the invisible God is in this place with Barbelo, and is belo, the unbegotten one and bask in the glory of the father of all
the unbegotten God. The unbegotten God is in a place alone in fatherhoods. The sun surmounts his temple and sits within, for he
this 12'" heaven, and the veils are drawn b~fore him. For there are keeps it ever alight.
many other gods in this place which is 1he Treasury of Light, and
they are called archons. '!hey are the great archons who rule over
all the aeons, and it is they who serve the invisible God, Barbelo,
and the unbegotten one.
Seal thyself" bl;/i1re the face c!l the unbegotten God, using the holy
seal which is

The cipher cif this seal is 9885, and contains a great mystery of
itself.
XXIII. Having sealed himself thus, the initiate is approached and applaud-
ed by "The 24 emanations of the invisible God" because "they envy
you because of these mysteries you have received, and they shall

115•'""
 THE INVOCATION OF ABRASAX k.•,t t IH' 11.111111.1 ol ~.1i.1ri11g olll'S hl'i11g with such an evil entity leave him
s, arn·d 111l·11Lilly at best, and u1talo11ic at worst. While I do not hold with
Abrasax being the god for whom this tome was named, and indeed He who
th is, si 111ply because most of those entities regarded as "demons" are in fact
inspired its creation, it is only fitting that the final act of magick presented
deities whose only "evil" act is not being the God of Judea-Christian society,
herein is the Invocation of Abrasax of which I availed myself in making ini-
l do caution any would-be invocator to investigate thoroughly the nature of
tial contact with Him.
any entity with whom he would share his body and consciousness. While
The Invocation of Abrasax provides a unique opportunity for the magus
the universe is populated by far fewer "evil" entities than mainstream re-
to form an intimate and lasting bond with the God, more so than would an
ligion would have you believe, it is not devoid of such beings. I have borne
evocation, as the result of the successful performance of this rite is spiritual,
witness to the consequences of a practitioner opening herself to such a one,
corporeal, and conscious union with Abrasax: wherein the God is brought
and it is a dread fate indeed. 1
to manifestation not in the physical world, but in the body of the invocator.
Therefore before concluding this brief digression on the natures of in-
It is our goal here to bring, if for a fleeting moment, a god not to us, but
vocation and evocation, I again warn the aspiring invocator to know well
within us.
all those whom he would invoke. Just as you would take pains to assure a
Before proceeding with the ritual proper, it befits me to spend a brief
person's good repute prior to giving them a room in your home, so should
moment in explication of what is meant by "invocation" of Abrasax, and
you practice even greater diligence when inviting one more powerful than
how it differs from the earlier evocations.
him into your mind.
While the multitude of New Age and pseudo-magickal groups pre-
Returning now to the Invocation of Abrasax:
dominant in the modern day claim "invocation" as a core practice in their
The rite itself is an amalgamation of several others scattered throughout
traditions, I have only infrequently frmnd a practitioner whose "success- I
the Coptic and Gnostic traditions, brought together as multiple pieces of a
ful" experiences thereof indeed resulted in the invoked descending and in-
single puzzle, the sum of which is infinitely greater than its parts. During my
dwelling them. Unlike in the practice of evocation, invocation lends itself \,
initial foray into the magicks contained herein, the specific verses of which
to self-delusion in that success therein can be imagined with ease. A prac-
this rite makes use, and the order in which they appear, were provided to
titioner, in the throes of ecstatic ritual and the altered state of mind that
me as the means "by which the magus, sufficiently learned, could infallibly
comes with, can easily and innocently become fully convinced that he has I
cause his call to be heard by Abrasax." As will be seen, a number of the
indeed succeeded in an invocation, judging the bliss that often comes from
magickal formulae and "Words of Power" found throughout the corpus are I
magickal work as union with the invoked entity.
used herein, in a specific order, which must not be deviated from.
True invocation, wherein one opens a portal to our reality not in a
The rite which I(>! lows is to be commenced on Sunday, and in the second
II
magickal circle or shewstone, but within himself for a higher being to de-
of the hours governed by the Sun, with the period of preparation having
scend and indwell his body, is - to put it simply - possessjon. You concede
begun on the Sunday immediately prior. 2
control of your body and consciousness momentarily to the invoked, al-
The rite rcqu i rl's vl'ry I ill le in the way of materia. A single white candle,
lowing them to partake of our world in fully physical form, albeit a bor-
anointed with vi rgi 11 ol ivl' oil or Ahramelin Oil3, a censer wherein offerings
rowed one. Such an experience cannot fail to leave a permanent mark on
of frankincenst· a11d 111yrrlt or Ahramelin Incense are burned, A chalice of
the magus; not on the body where it can be seen, but on the psyche and on
the soul. Therein lies the benefit and also the danger. While evocation, by 1 Soror Lyric, who ;1l ll'1111'kd ;111 i 11vo1 ;it ion of a spirit of Sumerian origin. After several
comparison, ends with the departure of the spirit, invocation knows only a days of clinical calalo11i.1 ;11 lkll1·v11<' I lospilal. spent yet another week re-learning how to
beginning, not an end. talk, and who cwn now, I wo y1·.11,, l.11n. has ycl lo regain about half of her mental capacity.
2 Unlike the prl'ccd i111: 1i1<-,; lo1 wlii1 Ii only .1 days preparation are indicated, the invocation
This is the origin of the age-old axiom that we must "invoke" only the of Abrasax must he l""l.1< ,·ti I•)' .1 / d.iy 1•111il11 ;ii ion and preparatory period.
holy and divine entities and limit interaction with "demons" to evocation, 3 German formula.

· I I 'I·
white wine, and an Abrasax Stone 4 should grace the altar, which is covered I )f\y I SATlll{l>/\Y
by a virgin white cloth.
In addition to the standard preparations presented elsewhere in this lfrpcal t lie prior day's chant (ABRASAX ABRASICHOU, 365 times)
book, the means of preparing oneself for this rite specifically are as follows, seven Limes throughout the day.
and should be followed as diligently as possible.
• After each 365th repetition, pray earnestly the following conjuration:
DAY 1 - SUNDAY, DURING THE 2ND HOUR OF THE SUN. 0 Great God Abrasax, One With The Glory Like Unto God, Come! In
the name of the First of whom you are the Second, Come! Come, for I
• Clean the whole of the temple using an appropriate soap. 5 have said your signs and your seals that you may hear me!

With Abramelin Oil, make on each of the four walls the following seal:
DAY 8 -THE RITE PROPER

Commencing again in the 2nd of the solar hours, having spent the week prior
in preparation, and in building about thyself the light of the God, begin the
invocation.

• Sitting in the center, with incense burning atop the altar, take the
Abrasax Stone in thy left hand and methodically chant the name of
ABRASAX, 365 times.

DAYS 2-4

Repeat the exercise as above twice daily, chanting the name of the god
365 times in full whilst holding the stone or amulet.

DAY 5 & 6 -

• Repeat the exercise as above thrice daily, however chanting now the sa-
cred name ABRASAX ABRASICHOU.

4 See examples thereof earlier in this work. The Abrasax talismans/amulets are equally
suitable.
5 Florida Water, Sandalwood, etc.
 'l'llAN'H l ' Nlll'N'I

I.
THE INVOCATION OF ABRASAX

Open the rite with the Calling of the Sevenths, whereafter the ma-
gus strikes a battery thrice three upon the altar top, after which he
l
I
v l.11w1·1111)'. y11111 li.111d Ill I ill'

I >1'S£'1'11il
kwl ol your ill'arl, continue:

1ww, tlw11 who husl a name j(1r each day in the year,

the sum 4 whose name is 365, verily, come, and appear, in the
name cif IA0 6
shall imperiously vibrate the name of the God, ABRASAX, 5 times.
I have called upon the name of my Father, so that he should
II. Let the ceremony commence with the ignition of the candle and move thee, in order that you may emanate and come forth!
incense. In the name of !AO, come thou forth and indwell my soul,
ABRASAX, whose hand stretches out over the rays of Helios!
III. Let the magus take in his right hand the Abrasax Stone, raising
Yea, for I adjure you by the power of Chabarach Rinischir
above his head, and begin the invocation:
Phunero Phontel Asoumar Asoumar,
I call upon you, who enlighten the underworld in the evening
who rules over the kingdom of power, and the earth in the morning.
whose word is an offspring of light, You must give me the sun as a garment,
whose words are immortal, the moon with which I cover myse?f' as a cloak!
eternal, immutable,
VI. Let the magus recite the name of the god, ABRASAX, 120 times in
by whose will ZU'e is produced for all c~f creation,
the manner as before.
whose word alone gives j(Jrm to substance,
hy whom the souls of man, of the archons and the angels are VII. Continue the invocation:
moved.. .,
Come, 0 merciful god of the aeon, who has ascended to the
whose word reaches all cif existence,
seventh heaven, who has come from the right of the father,
who has divided the eternal realm among the angels thereof,
who has created everything, AEEIOUO
the invisible god one speaks to only in silence, AEEIOU
AEEIO
ZOXATHAZO
AEEI
A
AEE
OOEE
AE
OOOEEE
A
OOOOEE
000000 00000 I invoke you, ABRASAX,
000000 uuuuuu Lord if whole earth and the heavens!
000000000000000 I invoke you, 0 great one, the second of the first,
ZOZAZOTH Whose arc the restraints with which the abyss is bound!
I invoke you, 0 God of the Sun,
IV. Let the magus recite the name of the god, ABRASAX, 120 times,
Whmn 1Jclios reveres!
vibrating from deep within.
Descend! /!11d11care!,
6 "JEU," as in lhc llooks oi" )cu from the Bruce Codex, who is IAO to other Gnostic sects.
 1
Let my breath be the breath of thy lungs, ,\/11.\NN,\ /'//,\N1\/ll.1\N
Let me speak with thy voice! :\ lll.1\NN1\'/'l /11NJ\Hl.A
1\ 11/,J\ NN1\'/'f JANABL
VIII. Let the magus vibrate 120 times the name of the god.
ABLANNATHANAB
IX. Let the invocation reach its culmination: ABLANNATHANA
ABLANNATHAN
HAPEHIPAHAU HAELEC NAMAROUTHINIA (repeat three
ABLANNATHA
tmes)
ABLANNATH
AKASH'l1f1NIA MOUNTHARAHA MATHIROTHA (repeat ABLANNA
six times) A BLANN
A BLAN
ETA EIAAK MJAAK SEMIAAK ARTORE ARTORAN
ABLA
NARTORAK (repeat jive limes)
ABL
Come, ABUASAX, Come! AB
A
X. If ABRASAX has, by this point, come, there will be no further con-
scious effort on the part of the magus, as the remainder of the cere- XI. The god having come, he will reveal to you his heart-seal, which is
mony will be carried out by him. If, however, he has yet to descend, his 365th name, a name consisting of 365 Greek letters, which can
the frlllowing invocation, which we have shared earlier in this work, nonetheless be pronounced perfectly in any known language.7
may be applied here in replication:
XII. If ABRASAX has yet to arrive, pursuing the invocation further will
I adiure you by your powers, your names, not be advantageous at this point. If the Will of the magus is strong
Hy your holy potencies; enough, he may recommence the following day, beginning from
I a1~iure you by Orphamiel Step I of the invocation proper, else he may take pause and abandon
the greatjinger c!f· the father the rite until a future time.
I adjure you by the throne of the father
I adjure you by Orpha,
the entire body of god;
I adjure you by the chariots of the sun;
I adjure you by the entire host of angels on high;
I adjure you by the seven curtains that are drawn over the
face of god
I adjure you by the seven cherubim who fan the face
ofgod;
I adjure you by the great cherub offire, whose name no
one knows;
I adjure you by the great name of god, whose name no
one knows except the camel! 7 "Allegedly." I. h11w1·1·1·1, 11.ivt· t1.111slill'ralt'd it into only 6, though it can indeed be
pronounced pnit'< tly Ill <".It 11 ul tl11·111.

~122=
I
THE RECEIVED WISDOM OF THE
GOD ABRASAX, IN PARABOLAM

The word "parable" comes from the Greek rrapaf3o).1] (parabole), mean-·
ing "comparison, illustration, analogy." A parable is a succinct story, in
prose or verse, which illustrates one or more instructive principles, or
lessons. 8

8 Wikipnli:1
1
:\i
.\
l

I.

...The student then approached the Magus, and earnestly said, "Brother,
as much as I want to learn, and as much I want to succeed, as much as I
study and practice, why can I not advance? Why has my ascension become
stagnant?"
To which the Magus replied, "When you truly want to succeed, you will.
You do not yet want it."
Befuddled, the aspirant replied, "But I do! I do want it, I do want to be
like you!"
The Magus considered the aspirant briefly and then said "if this is true,
if your desire is real and your want of this magical art is genuine, follow me."
Leading his pupil to the banks of the Nile, the Magus instructed the
student to enter therein and bathe, that he may be cleansed. Following his
teacher's instruction, the aspirant did so, whereupon the Magus seized the
back of his student's head and forced him underwater, holding him there
and allowing him no room for escape. The student fought, kicking, his arms
flying wi Idly ;1IHH1l wil h the strength of a man in whom the instinct for sur-
vival has I ;1 kl'11 <iwr, and though he was but a boy and physically diminutive,
his efforts Wl'rl' rt'wardcd when he succeeded in pushing the teacher from
him, rising a11d laking a breath at the last moment before his lungs filled
with water and l1111k (rorn him his life.
Now alloal. f'.asl'i11g lo lilt his aching lungs with the precious air he so
fought for, I lie sl udrnl al il'mpted to stand, exhausted and utterly without
energy, ewry 11111~' 11· i11 his body protesting the intense exertion through
which they had Iwrn 1•111. 11 is Icacher came to his side and lifted him to his
feet. Bewildnl'd <II 11 is l1-.1< l1n's having attempted to kill him only to there-
after help hi 111, 1lil' .1··1 •11 .1111 1101H' I hcless accepted his aid.
 Upon reaching the shore, the Magus asked of the aspirant, "In thal 1110
ment, underwater, helpless, and certain of your impending death, why did
you fight me? Why did you resist?"
To which the young man replied, "I was near to death! Why do you
I
imagine I fought you, madman! My only thought was of my need for air, my
only desire was a single breath! I wanted to breathe!"
The Magus then smiled, and replied, "When your desire to succeed in
your magical art is equal to your desire for that breath, you will have your
II.
success."

"Teacher?" said the student, now an adept in his own right.

"Yes my son?" responded the Magus.
"Master, long have I studied under you, and much have I learned. I en-
tered your tutelage a nai:Ve child, seduced by the prospect of worldly power
and wealth, and you brought me forth a man who has stood before the gods
themselves, a man who wields the crook and staff of the magus. All that I
sought when I came to you I have found, and more. Yet now there exists a
question for which I can form no answer."
The Master replied, ''And what is it that troubles you son? Have I been
derelict in my instruction? What have I neglected to teach you?"
Taken aback and not wanting to offend his teacher, the student said "No,
lord, you have in no way been negligent in your instruction. More than I
could ever have imagined you have imparted. And yet while you have given
to me freely of your wisdom, your theories and the techniques with which
our magick is nrnde, never have you entrusted to me the mechanisms by
which our magick works. Never have you shared with me the universal laws
governing l he kgions of angels and demons by which they are placed at
our call. So much I have learned, so much I have done! I stand before gods,
known only lo ol hers in prayer, and from them receive instruction, and yet I
know not how rnnw I hey to exist. The universal truths and divine mandates
which set ii all i11lo 111otion are alien to me, for never have you shed light
on them. Would th:il you could divulge such gems of wisdom to me, I find
that I would haw rn111pk1cd a journey, having learned the truth of creation
and the means hy wl1 ilh I he whole of the universe is given form. My wish,
my lord, is to know I h;il which is known of the first father, the divine mind
behind all I hat yo11 l1av<' shown me and all that I have beheld."

-=-128=
 '
'1'1111 1111111- 111 1 i\llUA'i1\\

Deep within the Magus welled a satisfaction that never before had lie
felt. For the whole of his life he had awaited a student who would, al I he
twilight of his apprenticeship, come forth with this question. The Magus
replied, "My son, far have you surpassed all of my other students in your
ascent and comprehension of all that I have imparted, and wise far beyond
your years have you become. Now, in my 34t1i year, at the dawn of my life and
as I prepare to cross the river and stand before the measurer of hearts and
judge of men, I will make you my heir. All that is mine I will give to you. For
THE BOOK OF ABSOLUTES
like you, I once asked this question of my own teacher. As do you in this mo-
ment, I sought those universal truths .... In all the religions of man I found
tales of the firsl fother, of his creation of all that is, and the governance of the Being the record of all of which the magus can be assured, wherein are pre-
whole of thal creation, and yet no two were alike. Seeking to know the truth sented all of the certainties, immutable laws and absolute ordinances with
or the matter, and to know therefore the mechanisms by which our magick regard to the Sacred Art of Magick, and representing an accurate depiction
works while also the rnagick of others who rely onother gods do work, I of all aspects of divine magick which remain static and unassailable.
asked my teacher to share wit h me this knowledge.
"W hen I made this request of my teacher, that he share with me the
truth of creation, the identity of the creator and the laws by which m agick
works, by which it is governed and which give it life, he deigned to grant my
entreaty. My master in that day entrusted lo me a journal which had been
passed down to him by hi s own teacher, who received it from the master
who instructed him in this art, and so 011 it went. My teacher told me that
this memoir had been begun before the stones which now form the pyramid
bd(lre which you kneel were torn from the earth, and that each master had
been instructed to pass it on to their spiritual heir as they prepare to make
the great journey. Within this journal, each of us in whose care it has been
placed has recorded all that we have learned which is absolute and unchang-
ing. All the universal truths that can be known and all of the divine laws
revealed to us, all the certainties with regard to the divine mind and the
powers by which our magick is accomplished are recorded herein.
"Because you, my son, have earned this right; I entrust this tome to you,
that as have all we who preceded you, you too may record all the absolute
truths of magick to which you are made privy, that the circle begun all those
years ago may remain unbroken."
The pages which follow represent a complete and faithful reproduction
of the journal as delivered by the master unto his student.

. ..... ------ ---------------

,
1

Fin.
 BIBLIOGRAPHY

TEXTS

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1

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AII I1i11'1tl1111 I'

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- I I'> -
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1he Old Coptic Magical Texts of Paris

BIBLIOGRAPHY
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Preisendanz, Karl. - Deux papyrus magiques de Ia collection de Ia

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P.D11k.i11v rd'•

Oxyrliy1 lt11~ 11111•1111

Oxy. VI llHtd
Oxy.Xlll lrol I
Oxy.Vl llHtlr1
Oxy. XV I Jlllol

...., 140-==-
Oxy.LXV 4468
Oxy.LVI 3834
Oxy.LXVIII 4674
Oxy.XXXVI 2753
Oxy.LXVIII 4673
Suppl.Mag.II 88
Suppl.Mag.II 56

...... 142s=-