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Winter Solstice 2008

Volume II, Edition 3

In this edition
Tarot Talismans and Telesmatic
Images
by Sandra Tabatha Cicero
There is much more to the Tarot than
“mere” divination—read here how to
do far more.

Dear Readers,
The Festive Season is upon us again in many different traditions. It represents a
time of joy and hope—customarily a time when people come together in love if they
can or think with longing of each other if they cannot be together.
Whoever and wherever you may be, we wish you every blessing at this magical time of
the year. As 2009 looms ever larger on the horizon, let us join together to celebrate
the power of Light in our troubled world and work together to bring peace, mutual
understanding, thoughtfulness and compassion to it.
May you all be blessed with good health, progress on your chosen path, fulfilment
and love in the coming year.
In Light,
Your Hermetic Virtues Team

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The Star
by Harry Wendrich
A new painting of the Tarot trump.

26

Ars Sententia—The Art of the Motto
by Samuel Scarborough
Nomen est Omen—how does one
choose a motto and what implications
does it have?

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In Defence of the Lesser Invoking
Pentagram
by Nick Farrell
There has been a lot of discussion
about the LBRP but what about the
Lesser Invoking Ritual? — some surprising facts and new impulses.

45

The Origins of Heredom of
Kilwinning
by Ian Cowburn
An examination of the historical roots
of an order that gave rise to many
others against the turbulent background of Scotland.

49

A Cleansing Ritual
by Samuel Scarborough
A practical and effective way to
cleanse your ritual space

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Page 2

Hermetic Virtues

Tarot Talismans
and Telesmatic Images
by Sandra Tabatha Cicero
Next to astrology, Tarot is perhaps the most widely accepted of the esoteric arts. In the
early 1960s it was difficult for interested students to simply find a tarot deck for sale.
Nowadays, tarot enthusiasts can hardly keep track of the number of different decks that
are published every year. For those of us who love the Tarot, this is indeed a golden age
of plenty.
Astrologers have a saying about their art: “The stars impel, they do not compel.” The
same can be said of the Tarot. A Tarot reading simply provides you with tools to help you
analyze a specific situation or problem and offer a possible solution or outcome. The key
word here is “possible.” Because you have free will, you are the master of your own destiny. The Tarot simply offers you another perspective—a way to look at a given circumstance from another angle—often a spiritual or psychological angle.
The Tarot is an illustrated book of spiritual wisdom. It has many uses besides divination—
tarot cards are also used for meditation, skrying, pathworking, and ritual magic. A Tarot
reading is like a road map: it can give you many different routes to take you where you
want to go. You always have options. You can take the straight road, or the long, winding one. The cards may show that the path you are currently on is full of construction,
obstacles, and potholes. A bridge on the road ahead may be washed out. You can
choose to stay on the road and take your chances, or get off at the next exit and find another route. Even when the cards indicate a bad time ahead, they also show a way
around the situation.
The Tarot is like a
filing cabinet
packed with timeless knowledge
and magical correspondences. It
is a complete
system for describing, understanding and
working with the
hidden forces of
the universe.

A traditional Tarot deck contains seventy-eight images that are associated with various
divine qualities and astrological energies. The Tarot is like a filing cabinet packed with
timeless knowledge and magical correspondences. It is a complete system for describing,
understanding and working with the hidden forces of the universe. Some have called
the cards of the Tarot the “hieroglyphs of the Western Mystery Tradition.”
The different human figures portrayed in the cards are archetypal godforms that manifest
though the collective spiritual unconscious of humanity. The Fool is the innocent pilgrim
on a quest for spiritual meaning, the Empress is the Great Mother and nurturing impulse,
the Chariot is the victorious warrior, the Star is the eternal capacity for imagination and
hope and so on. Each card is a visual image of a specific divine power and attributes.
Each has its own zodiacal or elemental energy, its own holy name of power and its own
angel or pair of angels.
Far from being omens of unalterable fate, the cards of the Tarot are quite the opposite—
they are magical tools for initiating change and transformation! Every Tarot card can be
used as a talisman and ritually consecrated to accomplish a specific purpose. For every
goal that you may wish to manifest, there is a Tarot card that will embody it.

Talismans, Magic and Tarot
One of the main reasons why the Tarot succeeds so elegantly as the premier tool of divination and talismanic magic is because it provides us with an excellent pattern, model, or
paradigm of universe. Human beings constantly discover and create such patterns in
order to understand and shape our environment. The Qabalistic four-fold division of the
universe, the four elements of the ancient Greek philosophers, the Ptolemaic ordering of
the seven ancient planets, the (current) ten planet and twelve house systems of the astrologers, the seven-day week, the twenty-four hour day and the 365-day year—all represent various ways in which humans divide, classify and organize the world we live in. We
use classification as a tool to help us gain knowledge.

Volume 2 , I s s u e 3

Page 3

Tarot Talismans
and Telesmatic Images
(continued)
The same is true for the seventy-eight card divisions of the traditional Tarot deck that help
the diviner classify and understand what he or she is looking at in a card reading. It is the
reader’s own knowledge and familiarity with this cosmic pattern that makes divination
possible. A Tarot deck works as a tool for divination and magic because the universe is

completely defined or patterned within the context of the seventy-eight cards of the
deck. When we perform a card reading with a Tarot deck, we select or separate out from
the pack a small number of cards that pinpoint what part of the universal pattern needs
to be addressed.
In a divination, the “chance” selection of a card determines which aspect of the universe
should be examined in relation to the question or subject of the reading. If a divination is
performed with the proper spiritual intent and is accompanied by meditation and an invocation to the divine, then those of us who believe that the universe is divine and is inhabited by a higher intelligence, will be lead to a “divined” rather than a “random” answer to our questions.
The cards of the Tarot do not simply represent various fields of human activity or convenient cosmic divisions—they represent real powers and forces that comprise the universe.
The Tarot is not just a collection of symbolic images—it is a living magical system. The universe depicted in the seventy-eight cards of the Tarot is a living ecosystem,, if you will, of
interconnected particles, substances, energies and entities.
In this divine universe, spirit and matter form a symbiotic relationship that has resulted in
life as we know it. Each card symbolizes a specific energy, whether elemental, planetary
or astrological. They also stand for the holy emanations of the Qabalah and the various
divine names, angels and archangels attached thereto. Because of this, the cards of the
Tarot provide a perfect medium for the creation of magical talismans.
Creating and working with talismans is an important part of ceremonial magic. Several
books have been written about talismans and it is common to run across various terms
that seem to be synonymous with the word talisman. These include amulet, sigil, seal,
and pentacle. Although similar in meaning, there are subtle differences between them.
Sigil:
The word “sigil” comes from the Latin word sigillum meaning “signature” or “mark.” A
sigil is an abstract symbol created from the name of a divine, angelic, or spirit name that is
used in magic. It is considered the signature or symbolic representation of the force behind the magical name.
Seal:
Closely related is the term “seal”, which comes from the Latin signum which means
“signet,” “token,” or “sign.” It is usually an abstract symbol that, unlike a sigil, is not necessarily created from a name. For example the seals of the Qameoth or Planetary seals are
based on grids of numbers. In medieval and Renaissance magic, sigils were often created
from the Qameoth or planetary seals. Both sigils and seals are considered to have potent
magical properties—they may be drawn on paper and used as simple talismans, or they
may be drawn on more complex talismans that contain many sigils.
Pentacle:
The word “pentacle” or “pantacle” is derived from the Latin word pentaculum, which is
said by some to mean “small painting.” This refers to a small drawn or painted talisman
consecrated to a specific magical force.

Each card symbolizes
a specific energy,
whether elemental,
planetary or astrological ... the holy
emanations of the
Qabalah, the various
divine names, angels
and archangels attached thereto.
Because of this, the
cards of the Tarot
provide a perfect
medium for the creation of magical talismans.

a harmful quality or an unfavorable set of circumstances. baffle. “to consecrate” and tetelesmenon. In the Tarot. A talisman is considered a lifeless object before the magician magically brings it to life by charging it with specific energies that are usually astrological or qabalistic in nature. an object carried on a person for protection. or other symbols. . the scarab and the Eye of Horus.” A talisman is an object that has been charged or consecrated with magical energies toward the achievement of a given purpose. amuletum or “charm” and is probably derived from the Latin amolior. the Tarot offers seventy-eight different opportunities for creating potent magical objects. which originally indicated the incantation that was intoned over an amulet or talisman. while amulets are mainly used for a protective purpose. amulets of stone carved into the image of the wind demon Pazuzu were worn by pregnant women because they were believed to have the power to frighten away the dreaded vampire Lamastu. However. Therefore the primary distinction between the two is this: talismans can be consecrated to any specific purpose but are often used to attract something—such as a physical object. which is applied to small amulets worn on necklaces or bracelets. Amulet: The word “amulet” comes from the Latin.” Other suggested sources include the Arabic words amula. most often by performing a consecration ritual that imbues the talisman with magical energy. man-made object that needs to be ritually consecrated in order to bring out its magical qualities. meaning “to repel. which in turn comes from the Greek words telein. whether the cards are used for talismanic (invoking) or amuletic (banishing) purposes. In Western ceremonial magic they are often used as symbols. signifying a small receptacle used for healing and hamla. to repel something—such as a detrimental force. The Magical Process: How Talismans Work Tarot cards are perfect for use as talismans. or drive away. Since each of the 78 cards has a different correspondence. pentagrams. One school of thought states that. The most important aspect of a talisman is that it must be “charged” by a suitable means. it is probable that in ancient times magical incantations were chanted over amulets as well as talismans. a beneficial force. whether the cards are used for talismanic (invoking) or amuletic (banishing) purposes.Page 4 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) Pentacles are usually circular and painted or engraved with hexagrams. the primary power of an amulet is to protect its possessor from harm. in order to give them added magical power. a helpful quality or a favorable set of circumstances. The pentacle can be said to represent a container for the magical forces inscribed on it—it is used to encircle these forces and bring them into physical or earthy manifestation. to consecrate it and empower it with magical force. the suit of pentacles is sometimes called disks or coins. The ancient Egyptians wore charms in the form of the ankh. Most ceremonial magicians today believe that a commercially-bought Tarot deck is an inert. unlike a talisman—which is considered inert until consecrated—an amulet is usually made from a magically active substance and is often not consecrated at all. An amulet can be either natural or man-made but its substance or symbolism is believed to have magical potency of its own. Since each of the seventy-eight cards has a different correspondence. The word charm. “that which has been consecrated. is derived from the Latin carmen or “song”. Talisman: “Talisman” is a term that comes from the Arabic tilsam. Unlike a talisman. the Tarot offers 78 different opportunities for creating potent magical objects. implements or talismans of elemental Earth. In ancient Babylon.

energized and focused through the powerful lens of the imagination. These are: the Law of Willpower the Law of the Astral Light the Law of Correspondence the Law of Imagination (or Visualization) In short.Volume 2 . The astral plane is a region where the magical process begins. I s s u e 3 Page 5 Tarot Talismans and Telesmatic Images (continued) In short. the physical act of performing the ritual consecration of your tarot talisman is a potent act of willpower. What you plant as a “seed” in the astral world may then grow and blossom in the material world. if you do a Jupiter talisman ritual to get money but never once go out of the house to actually apply for a job—your action (or inaction in this case) on the material plane shows a lack of willpower and will defeat your purpose. Finally. 2) an invisible astral substance is a matrix that permeates everything in the cosmos (like the Eastern ideas of prana or chi). Every cause has an effect and the effort you put into your magic will determine its ultimate success. You would imagine yourself in the role of the Magician and visualize yourself as already possessing the needed skill—in fact you could visualize yourself in the future as having already used the skill to complete a goal. The potency of the magician’s willpower is a crucial factor in magic because every physical action has a magical reaction. Negativity will also counteract your magic because magic requires positive thinking—if you think your magic is going to fail. or natural substances are connected with or correspond to different magical energies and finally 4) the human imagination with its capacity for visualization is what focuses the human will. magic is the ability to make changes in your life and in your immediate environment. If you perform a twenty-minute ritual invoking peace and harmony in your household and then spend six hours fighting with your spouse. This visualization will be created as a living thought-form in the astral light. which is attributed to the planet Mercury.” When something is created in the astral light. For example. This is essentially how magic works. symbols. you might choose the card of “The Magician”. the magician puts these four laws into action. Even our socalled “mundane” actions will trigger a magical response. For an appropriate correspondence. it will. Your decision to charge a talisman for this end is itself an act of willpower but one that you will have to reinforce with your thoughts and actions in the mundane world. these four laws state that: 1) human willpower is a potent force that can cause real change in the physical world. let’s say that you wanted to use a tarot card as a talisman designed to cultivate communication skills. For example. you will defeat your magic. chooses the appropriate correspondence and manipulates the subtle astral blueprint behind the physical world resulting in an act of magic. . When performing an act of magic such as the ritual consecration of a talisman. This is an invisible plane of initial formation where everything in the physical universe first comes into being as an incorporeal idea or prototypal “design. Even our so-called “mundane” actions will trigger a magical response. But how exactly does magic work? We believe that the workings of magic can be described in four “laws” or theories. 3) certain objects. it will eventually filter down and become a reality in the physical realm. The potency of the magician’s willpower is a crucial factor in magic because every physical action has a magical reaction.

Magicians also work with archangels: An archangel is a very powerful. It has been plainly yet eloquently described by the Hermetic axiom “As Above.” also exists in the Microcosm. Magic is just a process.Page 6 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) It is important to keep in mind that magic in and of itself is neither black nor white. The Golden Dawn focuses much attention on godnames: A godname is a potent divine name or “word of power” used to invoke the highest aspects of deity. They are both connected—and what effects one will affect the other. Goddess. the Divine. magic just comes naturally but. the Eternal Source or the Absolute Unity…is basically irrelevant so long as the term used is understood to be one’s highest idea of transcendent Divinity. Many of these names are presented in the Hebrew scriptures as the various sacred names of God. Finally. The answer to both of the last two questions is “yes”. so Below. beneficial or harmful. it is an art that requires training. The latter text was used as a primary source book for much of the Golden Dawn’s teachings. the Oversoul. angels. It is the intent of the magician which makes it positive or negative. Magic is just a process. archangels. is exactly what the universe will send back to you.. especially those “holy” names assigned to the ten Sephiroth of the Tree of Life. there exists a Nous or universal consciousness that permeates everything—it gives purpose and meaning to all things in creation. The divine world of Spirit and the physical world of matter are two halves of a symbiotic whole and therefore everything that exists out in the Macrocosm. the “Lesser Universe”. Western ceremonial magicians often profess what might be described as ultimate monotheism—the idea that the Divine manifests in various diverse forms including gods. To some people. high-ranking angel who governs large groups of lesser angels. Whether one calls this consciousness God. the practice of magic usually involves just that—practice. I should not have to remind anyone that ethical magicians who seek spiritual wisdom do not engage in harmful acts of black magic. The archangels assigned to the elemental are the wellPietro d‘Abano known archangels visualized in such rites as the Lesser BanH. good or bad. . Deity. Ain Soph. Agrippa ishing Ritual of the Pentagram. It is the intent of the magician which makes it positive or negative. The Role of the Divine in Magic: Gods and Angels At this point some readers may get the mistaken impression that magic is simply a cold. the Goddess. The zodiacal and planetary archangels of the Golden Dawn are derived from grimoiric sources such as Pietro d’Abano’s Heptameron (12501316) and Henry Cornelius Agrippa’s Three Books of Occult Philosophy (1531). within the soul and psyche of humanity.. to most of us. “But where does the Divine fit into to this four-step theory of magic? How is this a spiritual process? What about God. Some may ask.C. the “Greater Universe. preparation and repeated practice to become skilled at it. intelligences and spirits—but ultimately all of these beings may be traced back to the One Divine Source of All. the angels and spirits? If I create a talisman and invoke a deity to bless and charge it. good or bad. This is because ceremonial magicians believe the universe is completely divine.” Simply put. beneficial or harmful. Therefore it is wise to remember that whatever magic you send out into the universe. isn’t that what makes a talisman magical? Or does magic work because the magician trains him or herself to become skilled in visualization and the ability to focus willpower? It is important to keep in mind that magic in and of itself is neither black nor white. This “divine symbiosis” is easily recognized by those who have a religious or mystical inclination. mechanical formula—just an unusual method for building a better widget.

then the magician’s will power is immeasurably strengthened. The term was used by pagan Neo--platonists and later by mediaeval Christian mages. Prayers and powerful invocations recited to spiritual beings for the accomplishment of a specific magical purpose are affirmations that the magician’s will is in alignment with the will of the invoked deity. The Greater Key of Solomon the King.” More precisely. each with a particular purpose and jurisdiction. psychic faculties needed to perform the art of divination and other acts of magic. The Divine enlivens the universe and ultimately grants the human mind those creative. resulting in the ritual’s success... the magician strives to achieve true spiritual growth and inner illumination so that his will is in a state of alignment with the Higher Will of the Divine. Thus the theory of evolution can be described as the process or mechanism by which God continually creates new forms of life on earth. But in order to accomplish magic. an angel is “an intermediary intelligence between the human and the One in the Great Chain of Being. The planetary intelligences are derived from sources such as Agrippa. the aim of religion.” They have been described as “messengers of the soul. I s s u e 3 Page 7 Tarot Talismans and Telesmatic Images (continued) Hosts of lesser angels serve under the archangels. In keeping with the laws of magic.. meaning “messenger. which is itself a translation of the Hebrew word melakh.” Science and spirituality are not diametrically opposed to each other . rather they support one another like the black and white (or male and female) pillars of the Qabalistic Tree of Life. rather they support one another like the black and white (or male and female) pillars of the Qabalistic Tree of Life.Volume 2 .” simply utilizes the four laws listed above as the mechanism that that sets the magical process in motion. An image of the deity or angel may be created in the Astral Light through the faculty of the imagination. The word angel comes from the Greek angelos. Both are essential and interrelated. In ritual. then the magic will fail. The planetary angels are found in Agrippa. magicians usually invoke the highest aspect of the Divine before all else.. This image will act as a focal point for the magician’s will power. along with its resulting expansion of matter. as well as the success of magical workings. Today the term is most often used to describe planetary angels derived from the Qameoth or planetary squares. If the magician’s will is conflict with the Higher and Divine Will.” Science and spirituality are not diametrically opposed to each other as some would believe. Angels are spiritual beings that are considered to be specific aspects of God. The “Big Bang” theory of the creation of the universe. magic. which constantly involves the invocation of deities and angels to “look with favour upon this ceremony. The magician’s ability to tap into this universal consciousness will determine the accuracy of his or her divinations.... In the same way. Magic has been defined as “the method of science. The angels that correspond to the elemental trumps are to be found in another important grimoiric source book.. It is possible that Agrippa used the term “intelligence” because the origins of the Qameoth system are probably non-Judaeo-Christian and he wished to avoid the term "angel" in describing them. the deities and angels invoked in ritual magic are chosen because of their attributions and correspondences.. . The zodiacal angels are listed in a Golden Dawn manuscript entitled “The Schem--Hamphorasch or the Divided Name.” They are also listed in Eliphas Levi’s works The Magical Ritual of the Sanctum Regnum and Ritual de la Haute Magie. If it is. Intelligences: the name for this group of spiritual beings is from the Latin Intelligentia and it refers to “intelligent/sapient beings” usually of an angelic or archangelic nature. can be described as the process by which the Divine caused the cosmos to come into being. where they are listed as the angels of the elements.

Card number 2 is the Initial Action that the magician wants to visualize as a stimulating magical influence. Although the ritual card spread may look like an ordinary card spread. where the magician calls forth spiritual entities into the center of the triangle. Each Tarot card is associated with a specific energy. This spread is called the Triangle of Art Spread because it is based on the triangle of evocation. Because of this every card in the deck falls under the authority of certain divine powers. Each Tarot card is associated with a specific energy. Angels are our companions in the magical arts. astrological or Qabalistic. 1) Signficator: This is a card that represents the subject of the ritual. Simple Techniques for Working with Tarot Talismans One easy way to work with Tarot talismans is to create a ritual card spread.. astrological or Qabalistic.Page 8 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) These “divine intermediaries” work with the magician in two ways: as direct intercessors between the human and the Divine and as governors in the spiritual hierarchies who command lesser angels. the court cards are most often used as Significators. empowering it as a magical talisman. whether it is elemental. so you should choose the court card that you particularly identify yourself with. archangels and angels. For this example we will choose the King of Pentacles. Card number 1 represents the subject or Significator—which could stand for the magician himself. They are of particular importance to talismanic work. rather than reading or interpreting the cards as they fall in a divination. archangels and angels. Most often this will be the magician himself or someone else that the talisman is being prepared for. spirits and elementals to carry out the goal of the ritual. whether it is elemental. The cards that make up the triangle represent those energies or actions that the magician wishes to bring into manifestation. Because of this every card in the deck falls under the authority of certain divine powers. here we are choosing the cards we want to use as talismans and actively influencing the manner in which we want to manifest our goals. planetary. Card number 3 is the Progressive Action that the magician visualizes as a continuing influence that moves the development of the magic forward an on the right track. . working together with us in the Great Chain of Being. In the Golden Dawn system. The central card is the Tarot Talisman card itself—it is the outcome that the magician hopes to bring about. planetary. The following example uses the Golden Dawn Magical Tarot to create a Tarot Talisman in order to develop skill in magic. The magician can invoke one or more of these entities in a ritual designed to consecrate a tarot card.

are known in the Tarot as the Three Magi—the three great magicians. we describe a number of basic steps involved in the working of a Golden Dawn Ritual. you have to open your psyche up to the higher powers of the Divine—to listen to the divine teacher within. 4) Tarot Talisman Card: This card is the goal of the ritual—to become the Magician.) 3. renewing force to the ritual. the Hermit and the Magician. when the magician can say a prayer or invocation of his/her own choosing. or you could simplify them down to just the following steps: • a Banishing Ritual to clear the area of unwanted energies. trace a circle over the Talisman card. is used to clear the area of unwanted energies and set up a circle of protection. • Lay down card two. • visualization of your stated goal as exemplified in the cards you have chosen. Virgos have a tendency to be meticulous and thorough. • an Invocation to the Highest Divine Powers. so long as the Deity invoked represents the magician’s highest ideal of the Divine Source of the Universe (e. The Invocation to the highest aspect of Deity is performed. the Initial Action card. 3) Progressive Action: For the card of continuing development of the matter. Here we will choose the card of the Hierophant to represent the initial action of opening up the mind to the Divine Teacher and being able to take in. we will choose the Hermit card. I s s u e 3 Page 9 Tarot Talismans and Telesmatic Images (continued) 2) Initial Action: In order to become the magician. Ritual So how would we go about performing the ritual for the Tarot talisman consecration? On page 154 of our book The Essential Golden Dawn. including a clear statement of your intended goal.: GD’s simple Adoration to the Lord of the Universe). the Hierophant and visualize the Teacher within you. the Progression card. • Lay down card three. 2. • Next. The Invocation to the highest aspect of Deity is then performed.. which is ruled by Mercury. The regenerative power of Virgo is called upon to add continuing. However. Notice that the final three cards. that divine influence from above. The Banishing Ritual. the Tarot Talisman card. 1 through 4. all the cards are used for the purpose of visualization that lead up to the final desired outcome. 1. the Hermit and visualize your own Higher self holding out the lantern of Divine Light to guide you.g. to receive. the Significator. Here the magician can say a prayer or invocation of his/her own choosing. . This card is attributed to the sign of Virgo. the Hierophant. lay down card four. your own Higher Self—beginning to open up your psyche to the Sacred Knowledge of the Divine. such as the LBRP. You can follow these steps exactly to design your own ritual. • the Invocation of the Divine Powers represented in your Tarot Talisman card. while using the following visualizations: • Lay down card one. With a wand or perhaps just the first two fingers of your right hand. It is this card that is the primary focus of the rite. This light is a perpetual source of strength and wisdom that guides you toward your goal.Volume 2 . your own self-image card and visualize yourself with all of the natural strengths that you already possess. so long as the Deity invoked represents the magician’s highest ideal of the Divine Source of the Universe (Example: GD’s simple Adoration to the Lord of the Universe. Lay down the cards in order.

Here we see a sculptor working in a church while a monk and an architect look over his work. In the Golden Dawn system. For card two. you would first do a banishing ritual and then invoke the highest aspect of Deity. which is attributed to the planet Mercury. We’ll use the Rider Waite Tarot to illustrate this example. Don’t think that you are becoming the magician. These higher entities will put the magical forces into action. For card three. It should be something to the effect of “I. the Significator. Then you would lay down the cards in order and proceed with the work of visualization: 1.” Finally. It is a card of skill and the appreciation for work well done. I seek to become the Magician and gain skill in the Sacred Art of Magic.. This card indicates your goal—increased wealth and monetary gain. Then you would lay down the cards in order and proceed with the work of visualization. skills and implements of a master magician at your fingertips. For the ritual. Look with favour upon this ceremony. see yourself standing in your magical regalia. Remember to always visualize the goal of the Talisman card as if it has already come to pass. visualize yourself ready to display your abilities and creative talents in your place of employment. the card of Initial Action. you choose the Ace of Pentacles. . For card one. In this case. At this point you should clearly state your purpose for consecrating the talisman. the Tarot Talisman card.. For the ritual. so that through this rite I may obtain greater understanding and thereby advance in the Great Work. Grant me what I seek. you would first do a banishing ritual and then invoke the highest aspect of Deity. For another example. In your mind’s eye. with all the knowledge. let’s take the Page of Cups. you might choose the Empress. open this temple to perform a working in the Magic of Light. think that you already ARE the magician. (Soror/Frater NAME). associated with social status. let’s say that you wanted to create a Tarot Talisman in order for a general increase in finances—specifically for getting a bonus or promotion at work. the Tarot Talisman card is the Magician. your own self-image card. As you lay down the Significator. you select the Three of Pentacles.Page 10 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) The invocation of the energies that correspond to your Tarot Talisman card is now given. the planets are always invoked by drawing the figure of a Hexagram. The card of the Empress is attributed to the planet Venus. For card four.Raphael [Kokabiel] and Tiriel). She is the Great Mother who brings all life into physical existence. so you would trace the Invoking Hexagram of Mercury over the card and intone the appropriate divine Hebrew godnames. you should visualize your stated goal as exemplified in the Talisman card you have chosen. archangels and angels associated with Mercury—(Elohim Tzabaoth. It is also a card of manifestation and Venus is often called the gateway to initiation. the card of Progression.

you select the Four of Arrows. which will provide a protective natural force that will begin the process of healing. which is being performed for the purpose of monetary gain. Although this card is attributed to the Qabalistic Sephirah of Kether. lay down the Tarot Talisman card—the Ace of Pentacles.Volume 2 . your supervisor or your boss. the Tarot Talisman card. For card three. visualize your work being admired and appreciated by your co-workers. As you lay down the Progression card. For card two. through its number— One—here its correspondence as a primary card of Earth takes precedence in this particular ritual spread. Here we see Gula. Ritual: In performing the Tarot Talisman consecration ritual. you select the Six of Arrows (the Six of Swords in other decks).) Recite appropriate prayers or invocations. you would first do a banishing ritual and then invoke the highest aspect of Deity. Here we’ll use the Babylonian Tarot. the goddess of healing. the card of Initial Action. the Significator. As you lay down the Initial Action card. for card one. For a final example. standing over an injured man. At this point you should clearly state your purpose for consecrating the talisman and always be specific when vocalizing your stated goal. suppose you wanted to create a Tarot Talisman in order to send healing energy to a sick friend. Aya. is a pip or numbered card. Trace a circle over the Talisman card. invoke the energies that correspond to your Talisman card which. I s s u e 3 Page 11 Tarot Talismans and Telesmatic Images (continued) 2. here you would trace the pentagrams that are associated with the element of Earth. in this case. … you should clearly state your purpose for consecrating the talisman and always be specific when vocalizing your stated goal. you might choose the Ace of Wands. we’ll choose the Queen of Wands. The Keyword of the card is “Relief.. which has the keyword of “Rest”. (The Invoking Pentagram of Spirit Passive and the Invoking Pentagram of Earth. visualize the Empress as the divine force of Venus which helps you move more easily in social circles and improves your “people skills. 3. you should visualize your stated goal as exemplified in the Talisman card you have chosen. Therefore. . Next. Visualize this as if it had already happened. She is removing arrows from his side and applying a healing herb to his wounds.” For card four. the card of Progression. Finally. you might picture yourself at work. 4.” She also helps you manifest your creative potential into solid results. perhaps sitting in a larger office and enjoying the recognition and benefits that have been bestowed on you. Again. In your mind’s eye. Then you would lay down the cards in order and proceed with the work of visualization. This is a card of convalescence and recovery from illness. who in this case might represent a woman friend in need of healing.

As you lay down the Initial Action card. Therefore the magician can invoke two angels who are specifically associated with this card and who rule over the decanate of Jupiter in Libra. visualize a great protective goddess standing over your friend and continuously applying her therapeutic powers to heal your friend and provide constant relief. Invoking Air with Libra sigil) and intone the appropriate divine name. In the Golden Dawn system.. After performing the Tarot Talisman ritual. Invoke of the energies that correspond to your Tarot Talisman card. you can just clean up and put everything away. Tzadqiel). you may leave the ritual card spread set up on your altar. Of course it is not necessary to lay out a ritual card spread for this purpose. Finally. A decanate is a 10 degree division of the zodiacal wheel. The Decanate angels are derived from a Qabalisitc teaching known as the Shem HaMephoresh or “Divided Name”. the Sephiroth are also invoked by drawing the figure of a hexagram. In this case. the Tarot Talisman card is a pip or numbered card. you can place the card somewhere where you will see it often. If your cards are plastic-coated. you can just clean up and put everything away. which refers to the seventy-two divine names of God. As you lay down the Progression card. Trace a circle over the Talisman card. which is Jupiter in Libra.. After tracing these figures. As you lay down the Significator. place the card somewhere where you will see it often or if that isn’t convenient. so you would trace the Invoking Hexagram of Chesed (Jupiter) over the card and intone the proper divine Hebrew godnames and archangel (Al. If that isn’t convenient. so at this point you could trace the invoking pentagrams associated with Libra (Spirit Active. It is a divine name of 216 letters derived from the Book of Exodus 14:19-21. you would visualize your friend and think about your desire to see her healthy and happy again 2. The Tarot Talisman card of “Rest” is attributed to the 2nd decanate of Libra (20 o-30o). The Golden Dawn uses pentagrams to invoke zodiacal signs. As a result. After performing the Tarot talisman ritual. each of these cards has two decanate angels associated with it. Its zodiacal attribution is that of Jupiter in Libra and through the number four it is attributed to the Qabalistic Sephirah of Chesed. The other cards are present to simply facilitate the visualization of achieving your goal. 3. In the last example. lay down the Tarot Talisman card—the card of Rest. Decanate Angels and the Shem Ha-Mephoresh There are angelic powers associated with every Tarot card. banish it with the appropriate pentagram or hexagram. visualize the Ace of Wands as a divine purifying force that is used to root out the source of the disease and destroy infection. the Tarot Talisman card is associated with the decanate of Jupiter in Libra. The ritual will go on working. After the Tarot Talisman card has done its work. you may leave the ritual card spread set up on your altar. Each zodiacal sign contains three decanates. You could choose to consecrate only the Tarot Talisman card itself. The 36 numbered or pip cards of the tarot (minus the Aces) are each assigned to the 36 decanates of the Zodiac. 4. Or.Page 12 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) 1. Each of these . wipe it off with a clean cloth and put it back in the deck. clearly vocalize your intended purpose of sending healing energy to your friend. wipe them off using a damp with a cloth of water mixed with salt.

but by which we rise up to them…we calling upon them in spirit. Iah signifies mercy and beneficence. Magical Images of the Tarot Angels Making a viable connection with an angel you wish to invoke is an important step in the ritual consecration of tarot talismans. or any other human signs.. but we not knowing their essence. or quality. the verses are to be written out one above the other. . Many people already know what colours and symbols are associated with these angels: Raphael. according to our fancies devote and consecrate to them figures. the names of 72 Angels are formed by adding the suffix Yod Heh (hy—iah) or the suffix Aleph Lamed (la—al) to the end of the Name. the first verse from right to left. are not marked with any marks or characters. are more obscure and not so well known. and Uriel. which are read from top to bottom. Visualization and Imagination One of the meanings of the word visualize is “to make visible. the numerology of their name and their basic function. The result is seventy--two columns of three letters apiece. by true names and characters do obtain from them that virtue or power which we desire. and truth. seeing that they are of a pure intellect. Three Books of Occult Philosophy) Some of the archangels and angels that are used to invoke the energies of the Tarot cards are easy for us to visualize because they’ve been described many times . and pingible figures. No grimoire tells us what they look like. especially as a future possibility. The archangels of the four elements are well known to most Western magicians. These angels are not so easy for magicians to visualize because there is quite simply no visual description of them anywhere. archangel of Water. or works. including many of the planetary and zodiacal angels and archangels. Gabriel. are more obscure and not so well known. the second verse from left to right and the third from right to left. and marks. Each of the 36 decanates of the zodiac are ruled over by two of these angels. Michael. To resolve this problem we must turn to the magical faculty of the imagination. archangel of Earth.other angels. including many of the planetary and zodiacal angels and archangels. In the magical use of the term it refers to making something visible in the astral plane. For many of the these angels.” (Agrippa. the archangel of Sagittarius or Nakhiel. by which we cannot any way compel them to us. such as Adnakhiel. “Now you must know that angelic spirits. From these seventy-two godnames. other angels. In other words. or otherwise. archangel of Fire. Some of the archangels and angels that are used to invoke the energies of the Tarot cards are easy for us to visualize because they’ve been described many times in rituals such as the Lesser Banishing Ritual of the Pentagram. These names are obtained by writing out these three verses from Exodus in Hebrew with alternating lines in opposing directions.. I s s u e 3 Page 13 Tarot Talismans and Telesmatic Images (continued) three verses from Exodus contains seventy-two letters which are then organized (by Hebrew Gematria) to generate the seventy-two Names. Likewise. is to create magical images and sigils of the angels. the Intelligence of Sol. One way to do this is to improve your faculty of imagination. whereas al embodies severity and judgment. and altogether incorporeal.Volume 2 . each of the 36 pip card (minus the Aces) are ruled over by these same angels. However. archangel of Air. do from their names.” This involves creating a mental image or envisaging something. all we know about them is their name.

When assuming these forms. and his left foot on the earth. rather than worrying about ad-lib speeches or unrehearsed movements. And the charged image becomes a sacred icon—a powerful living symbol of the force it represents. This is evidenced by numerous encounters between humans and angels as recounted in religious texts from various traditions. This image is then consecrated and charged to achieve a specific purpose. This image is then consecrated and charged to achieve a specific purpose. clothed with a cloud: and a rainbow was upon his head. Telesmatic Magic All of the work that goes into the planning of a talisman consecration ritual is a crucial part of the ritual. The image of the angel may be drawn or painted and serve as a physical talisman in its own right. angels display their breathtaking power and are viewed with awe by the Biblical authors: “And I saw another mighty angel come down from heaven. though he did not know this was an angel of God. The word telesmata is a Greek term which means “talismans. Tobiah said to him. and his face was as if it were the sun. Unfortunately. preparation and visualization. . “Who are you. angels are often described as taking on the form of geometric shapes. “Tobiah went to look for someone acquainted with the roads who would travel with him to Media.. The Book of Tobit describes one incident where the archangel Raphael was mistaken for a human: A telesmatic image is an illustration constructed according to a predetermined set of correspondences. It is the force used to activate and charge the image. The energy that is put into the telesmatic image is known as telesma. If no written descriptions of particular angels and archangels exist. seven thunders uttered their voices. These are forms that angels and archangels assume spontaneously without any conscious effort on the part of the magician viewing them. or it may be simply envisioned on the astral to give power and energy to a talisman consecration ritual. and his feet as pillars of fire. is all about correspondences.Page 14 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) In scriptural texts. young man?” (The Book of Tobit 5:4-5..” A telesmatic image is an image of a deity or angel that is consciously constructed by the magician. And he cried out with a loud voice. visual representations of angels are far and few between and they do not begin to cover the various angels specified in talismanic magic. Preparation helps the magician focus on the goal of the ceremony.) Many angelic representations are classified as mantic or dream images. he found the angel Raphael standing before him. a system of magic developed by the Golden Dawn. fireballs or great pillars of fire and light. And he had in his hand a little book open: and he set his right foot upon the sea. Telesmatic magic. as when a lion roareth: and when he cried. A telesmatic image is an illustration constructed according to a predetermined set of correspondences.” (The Book of Revelations: 10:1) Angels certainly can and do present themselves to us in human form for our better understanding. As soon as he went out. how can we know what they look like? How can we get a firm picture in our minds in order to connect with them? What can we do to visualize them in our magical work? One approach to tackling this problem is to use telesmatic images.

logically constructed image of a deity or angel that is formulated in accordance with a standard set of colours. black yellow black white white orange green violet red blue yellow white violet b g d h w z j f y k l m n s u beth gimel daleth heh vav zayin cheth teth yod kaph lamed mem nun samekh ayin yellow blue green red red-orange orange yellow-orange yellow yellow-green violet green blue blue-green blue blue-violet violet orange red green blue-green blue blue-violet violet red-violet yellow red orange red-orange orange yellow-orange U K Mars Aquarius p x peh tzaddi red violet green yellow L Pisces q qoph red-violet yellow-green Q O d W L Sol Fire Spirit Saturn Earth r resh orange red white blue-violet citrine. russet. I s s u e 3 Page 15 Tarot Talismans and Telesmatic Images (continued) General Telesmatic Images A general telesmatic image is a coherent. symbols and other correspondences employed by Western magicians. black blue green black yellow-orange white c shin t tav A general telesmatic image is a coherent. Attribution Kether Chokmah Binah Chesed Geburah Tiphareth Netzach Hod Yesod Malkuth M Air S Mercury R Luna T Venus A Aries B Taurus C Gemini D Cancer E Leo F Virgo V Jupiter G Libra N Water H Scorpio I Sagittarius J Capricorn Hebrew Letter ----------a aleph Main Colour Complementary Colour white grey black blue red yellow green orange violet citrine. symbols and other correspondences. russet. The chart given below gives a breakdown of the Golden Dawn’s colour correspondences which are used to create these magical images. olive. olive.Volume 2 . . logically constructed image of a deity or angel that is formulated in accordance with a standard set of colours.

You could apply the first angel of the pair (Lekabel) to Jupiter and the second angel (Veshiriah) to Capricorn. Veshiriah could be visualized as a female angel dressed in robes of blue-violet ornamented with the symbol of Capricorn in yelloworange. He may have the symbol of Mars or the Hebrew letter Peh (the letter assigned to Mars) emblazoned on his chest. as well as other symbolism. The two angels who correspond to this card are Lekabel and Veshiriah. in our current example. as well as other symbolism.” so this rule of thumb is not helpful in all cases. while Veshiriah is angel number 32.Page 16 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) By utilizing these basic colour attributions. since these angels are derived from the Shem ha-Mephoresh and each card has two angels attributed to it. Therefore. names that end in “ah” are usually considered feminine. Also. This card corresponds to the first decanate of Capricorn (Jupiter in Capricorn 1o–10o). However. anyone can create a general telesmatic image of a given angel. Both angels would have wings in the appropriate colours and they could hold a . Using this method. This entity can be pictured as a mighty warrior angel. For example: the archangel of Mars and the Tower card is Zamael. Any of the tarot angels can be visualized in this fashion. It would be logical to visualize one of these angels as male and the other female – but which one is which? One school of thought says that angels that whose names end in the suffix “iah”” are masculine and those that end in “el”” are feminine because these are the respective masculine and feminine names of God on the male (Yah) and female Pillars (Ehohim) of the Qabalistic Tree of Life. Zamael might also be visualized with a sword and a shield— implements that are well suited to a Martial temperament. anyone can create a general telesmatic image of a given angel. while the second angel is known as the “night” angel. One simple way to visualize this pair of angels is to apply them to the correspondences of their card’s decanate. By utilizing these basic colour attributions. using their own correspondences to build them up in the imagination. in the Hebrew language. It may be somewhat more difficult for readers to create general telesmatic images of the angels of the thirty--six decanate cards. Example: Two of Pentacles. Lekabel could be imagined as a male angel wearing violet-coloured robes emblazoned with the symbol of the planet Jupiter in yellow. The Two of Pentacles corresponds to the first decanate of Capricorn— specifically. The first angel of any decanate card is called the “day” angel. with flaming red hair and wings composed of red and green feathers. it would be a natural conclusion to make Lekabel appear male and Veshiriah to appear female. some pip cards have two angels whose names both end in “el” or both end in “iah. Jupiter in Capricorn. dressed in robes of red ornamented with green. Lekabel is listed as Shem ha-Mephoresh angel number 31. However. For millennia day and night have been assigned respectively to male (solar) and female (lunar). this can also be accomplished with a little effort.

The various correspondences of each Hebrew letter are then used to construct the image of the being. progressively becoming more solid as the divine energy manifests from pure spirit into dense. The two angels could hold a large Cup between them. These are known as the four Qabalistic Worlds. 20 o–30 o. Another example: the Ten of Cups. The two angels assigned to this card are Ashiliah (angel number 47) and Mayahel (angel number 48). . The first angel. could be visualized dressed in robes of red. because they will take on whatever form is needed in order to communicate with us. letter by letter. Literal Telesmatic Images A literal telesmatic image is an image of a deity or angel that is constructed from its name. go right ahead and reverse the gender for your magical image of these two Beings. Or. in order from head to foot. Lekabel would stand on the right or masculine side and Veshiriah would be on the left or feminine side. Briah. You could envision the day angel Ashiliah as male and the night angel Mayahel as female. In other words. Yetzirah. Mayahel. Ashiliah. we choose the manner in which angels will appear. The second angel. Following the symbolism of the pillars on the Tree of Life. The figure may also have the symbols of justice—the scales of Libra and the Sword of Justice in green. any angel whose name ends in “el” may have golden wings which may partially cover the lower part of the figure. This card is attributed to the second decanate of Pisces— Mars in Pisces. you would construct the image of the angel so that the first letter of the name represents its head and the last letter represents its feet. Next.Volume 2 . if you tend to think of angels whose name end in “iah” as feminine and those whose names end in “el” as masculine. letter by letter. Any angel whose name ends in “yah” may look like a King or Queen sitting on a throne with a brilliant aura around its feet. In many instances. These Four Worlds are: Atziluth. the Hebrew name of a spiritual entity is first analyzed. Refer to the chart that shows the Golden Dawn’s traditional telesmatic attributions of the Hebrew alphabet on page 18. and Assiah: A literal telesmatic image is a semblance of a deity or angel that is constructed from its name. Keep in mind that angels can appear to us in any form that they wish. the Hebrew name of a spiritual entity is first analyzed. But these suffixes may be thought of as incidental attributions and they do not need to have too much notice given to them in the construction of telesmatic images. Telesmatic Images of Godnames The Qabalah teaches that there are four distinct levels or planes of existence. All the remaining letters would represent the rest of the body. These implements may be held in the angel’s hands or lying at the angel’s feet. emblazoned with the symbol of Mars. The various correspondences of each Hebrew letter are then used to construct the image of the being. To create a literal telesmatic image of an angel. you must first have its name transliterated into Hebrew letters. In other words. I s s u e 3 Page 17 Tarot Talismans and Telesmatic Images (continued) single pentacle between them. There will be as many body parts as there are letters in the name. could be imagined in red-violet robes ornamented with the symbol of Pisces. In a traditional telesmatic image. physical form. Each world emanates from the one before it. the symbol of this card’s suit.

dreamlike. c shin t tav O d W L Fire Spirit Saturn Earth Generally hermaphroditic but leaning more toward masculine. attractive. steady. thin. mechanical. white. This is because the magician astrally formulates the image from symbols. a aleph M Air b beth S Mercury g gimel R Luna d daleth T Venus Masculine. creating it from visual correspondences found in the astral world of Yetzirah. Generally hermaphroditic but leaning more toward feminine. grey. thin. slender. The lesser angels and groups of angels correspond to Yetzirah.. fierce and active. reflective. It would be difficult to apply a telesmatic image to a divine Atziluthic name. expressive face. creating it from visual correspondences found in the astral world of Yetzirah. heavy. the formative world. k kaph V Jupiter Masculine. r resh Q Sol Masculine. beautiful. f teth E Leo Feminine. clumsy. Generally hermaphroditic. w vav B Taurus Masculine. Masculine. spiritual. the highest divine Hebrew godnames are assigned to the divine or archetypal world of Atziluth.Page 18 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) Hebrew Letter The magician astrally formulates the image from symbols. strong. h heh A Aries Feminine. slender. u ayin J Capricorn Masculine.” Therefore the telesmatic image of a Hebrew godname such as Shaddai El--Chai . dark and grey. well-proportioned. fiery. q qoph L Pisces Masculine. j cheth D Cancer Feminine. full face. full face and body. active. The names of archangels are assigned to Briah. l lamed G Libra m mem N Water n nun H Scorpio Feminine. the formative world. and human beings are all attributed to the material world of Assiah. p peh U Mars Feminine. lower spirits. sinewy. the creative world. proud and dominant. y yod F Virgo Feminine. big and strong. full face and body.” Attribution Traditional GD Telesmatic Attribution Generally hermaphroditic but leaning more toward masculine. square. fierce. the socalled “Treasure House of Images. delicate. but leaning more toward feminine. full and resolute. fierce. x tzaddi K Aquarius Feminine. strong. Feminine. Feminine. intelligent. winged. thoughtful and intellectual. dark. full. active. s samekh I Sagittarius Masculine. determined face. strong and fiery. Elementals. In telesmatic magic. the so-called “Treasure House of Images. all telesmatic images belong to the world of Yetzirah. beautiful yet changeable. z zayin C Gemini Masculine. full face without expression. for in reality. strong.

In higher divine beings. XII: On Angelic Telesmatic Images & Vibratory Mode of Pronouncing Divine Names: (Mathers). as well as its offshoot orders the Stella Matutina and the Alpha et Omega. the magicians of the Golden Dawn also created Atziluthic images of godnames by drawing the letters of the name in the formation of a cross. YOD: deep yellow-green robe. Large. certainly did make telesmatic images from the highest godnames and archangels as evidenced by the following description: The name ADONAI will represent the figure from the head to the waist. answering to MALKUTH and the material Universe. This does not quite touch the borders of the Lamen. . the crown being in Yetzirah and the clouds bordering on the Qlippoth. A broad gold belt surrounds the waist and thereon is written in scarlet. because such a holy name cannot be accurately portrayed in telesmatic fashion. the magicians of the Golden Dawn. and HA. This cross formation was considered a more accurate representation of the holy power of a godname such as Adonai ha-Aretz or Shaddai El-Chai on the level of Atziluth. The gender of the telesmatic figure is determined by the predominance of the gender of the letters. gender can be described more in terms of energy forces: movement and stability. The feet are shown flesh-coloured with golden sandals. I s s u e 3 Page 19 Tarot Talismans and Telesmatic Images (continued) or Adonai ha-Aretz could not really represent that force in the divine world of Atziluth. Around the figure are red flashings of lightning. any godname constructed in a telesmatic manner would represent the counterpart of that name in Yetzirah. rayed with olive. Long yellow-green drapery. reaches down to the feet. Hair long.ARETZ from the waist to the feet. which derives its radiance from the spiritual force of Kether which crowns it. (1) From a paper entitled “Flying Roll No. It is a terrific form which stretches through the Universe. thus. Activity and movement are considered masculine traits. In higher divine beings. in the Theban characters. DALETH: beautiful woman’s head and neck with a stern and fixed expression. NUN: arms and hands bare and strong. The hair is dark to represent Malkuth. dark and spreading wings. However. dark and very waving. A flaming aura would be drawn around the figure. Stability and composure are feminine traits. Telesmatic images of the mighty archangels would also portray the Yetziratic image of a Briatic name. The name would be written twice—from right to left and from top to bottom. Beneath are black and rolling clouds with lurid patches of colour. extended in the form of a cross. (1) However. on which is a square gold Lamen with a scarlet Greek Cross occupying the centre thereof. Sword is girt to the right side of the figure. covering the strong chest. Instead. In the angles are 4 small red Greek Crosses. gender can be described more in terms of energy forces: movement and stability. The gender of the telesmatic figure is determined by the predominance of the gender of the letters. ALEPH: winged: white brilliant radiating crown. holding a golden cup in the left hand and in the right ears of ripe corn bound together. This is the Divine Name of the Zelator Grade.Volume 2 .

Mem. while those that were arrested were said to be feminine. but of these. and Tau) were thought to be primarily gender--neutral or hermaphroditic. but primarily from each planet’s correspondence to the sephiroth in a descending sequence on the Tree of Life. M M F F z zayin x tzaddi Why have we revised the genF F M F j cheth q qoph ders of some of F M M M f teth r resh the letters? The Golden Dawn F H/M H/M M y yod c shin originally divided M M H/F H/F k kaph t tav up the letters into male and female because of their sound. the gender of the element influences that of the letter: AlephAir / Shin-Fire are more masculine. They thought that some letters had a prolonged (or ACTIVE) sound. Shin. But of these.AmenHebrew Traditio. Next. Therefore Aleph-AIR and Shin-FIRE are more masculine. Planet Sephirah Hebrew Gender W Saturn (Binah) t tav = Feminine V Jupiter (Chesed) k kaph = Masculine U Mars (Geburah) p peh = Feminine Q Sol (Tiphareth) r resh = Masculine T Venus (Netzach) d daleth = Feminine S Mercury (Hod) b beth = Masculine R Luna (Yesod) g gimel = Feminine . while others had an arrested (or STABLE) sound.Ameninclude a list of Letter nal GD ded Letter nal GD ded the traditional gender attribuH/M H/M F F a aleph l lamed tions of the HeM M H/F H/F m mem brew letters. The Golden Dawn teachings Hebrew Traditio. We b beth have also develF F M F g gimel n nun oped our own F F M F d daleth s samekh amended list of Hebrew letter F F M M h heh u ayin gender attribuM M F M w vav p peh tions (see table to the right). Mem-Water / TauEarth are more feminine. the gender of the element influences the gender of the letter. Those that were prolonged were said to be masculine. the Golden Dawn divided up the letters assigned to the Planets as alternately masculine and feminine.Page 20 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) Lists of Telesmatic Attributions The Hebrew letters that represent the elements were thought to be primarily gender-neutral or hermaphroditic. Mem-WATER and Tau-EARTH are more feminine. The Hebrew letters that represent the Elements (Aleph. This classification appears to have been derived not so much from the sound of the letters.

or throat. In Golden Dawn symbolism. This is because we thought there were some inconsistencies in the old attributions. Aside from the four letters that directly represent the elements (Aleph. Mem. Another example of inconsistency was the letter Peh being described as feminine. I s s u e 3 Page 21 Tarot Talismans and Telesmatic Images (continued) The twelve simple letters were assigned to the Zodiacal Signs. the elemental attributions of the zodiacal signs seem to play no part in the gender attributions of the Hebrew letters. We decided to change some of the gender attributions from traditional Golden Dawn teachings for our own personal use. while a consonant sound is produced by a partial or complete obstruction of the air stream by the constrictive action of the tongue.) A vowel sound is created by the relatively free passage of breath through the larynx and oral cavity. vowels are the only letters that can be prolonged--consonants are not–and Hebrew is an alphabet that has no vowels. This classification was based. while the letter Lamed (or “L”) is supposed to sound arrested. Outside of the four letters that directly represent the elements (Aleph. Mem. Shin and Tau). the traditional explanation of the “prolonged and arrested” sounds of the letters being responsible for their gender assignment did not seem totally consistent either. Also. teeth. vowel sounds are indicated by a series of pointings called dageshes. usually forming the most primary sound of a syllable. Shin and Tau). masculine sign.Volume 2 . half feminine. For example: the letter Heh is assigned to Aries. It did not seem practical from a Hermetic-alchemical point of view to have the letters assigned to both Venus and Mars as feminine in characteristic. the elemental attributions of the zodiacal signs seem to play no part in the gender attributions of the Hebrew letters. which are generally not used in magic. Hebrew Letter Zodiacal Sign Hebrew Letter Zodiacal Sign h heh A Aries l lamed G Libra w vav B Taurus n nun H Scorpio z zayin C Gemini s samekh I Sagittarius j cheth D Cancer u ayin J Capricorn f teth E Leo x tzaddi K Aquarius y F Virgo q qoph L Pisces yod These simple letters were divided up into two groups (6 male and 6 female). . In the Tetragrammaton or Four-lettered name of God. The result is a list that is balanced 11 and 11-. In our amended list of gender attributions. (In Hebrew. Peh is assigned to Mars. In reality. The major inconsistency (in our opinion) was the letter Yod being called a feminine letter. Yod is always described as masculine—it is the archetypal Father image. a planet of fiery masculine energy. a fiery.) It is difficult to see how the letter Nun (or “N”) is supposed to sound prolonged. on the sounds of the letters—and whether they were prolonged (MALE) or arrested (FEMALE).half masculine. but Heh is traditionally a letter that is associated with the Great Mother and with Water and Earth and so the letter Heh is Feminine. we have changed the genders of 6 out of 22 letters.

In one hand he holds a Crosier Staff. He wears a yellow tunic that is trimmed with green. dominance and a deep sense of tranquillity. You may find that a particular angel you are working with should have a different gender or symbol than one given on the list. Yod would be feminine. His hands are long and artistic. These colours would be blended together to get the overall colour of the image. The choice is yours. Beth. or the amended attributions. we will use the amended version. hands stomach hips and legs feet F M M M H/M F yellow-green yellow orange yellow-green yellow green Each letter is also assigned a certain colour. (On the old list of attributions. resulting in a gender-neutral Being. the archangel of Yesod. Aleph and Lamed. balance. Example: to make a Telesmatic image of Gabriel. golden wings which partially cover the lower part of his body. Upon his brow is the Lunar crescent. use what seems to work best for you.) So if we created the Telesmatic Image of Gabriel from our amended list. Next you would construct the image of the Being so that the first letter of the name represents its head and the last letter represents its feet. there is a majority of masculine letters. If we placed the letters in a vertical line we can form the body of the image: Each letter is also assigned a certain colour. These colours would be blended together to get the overall colour of the image. or as an aura of light which surrounds the Being. His slender feet stand upon .Page 22 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) Keep in mind that a telesmatic image is meant to be a personal magical creation. Upon his chest is a Rose--Cross Lamen bearing his sigil. in order from head to foot. His hair and eyes are dark but his skin is pale. To do this you could use the traditional correspondences. He wears a wide belt engraved with his name in Hebrew letters. There will be as many body parts as there are letters in the name. Yod. possibly a hermaphrodite. g b r y a l Gimel Beth Resh Yod Aleph Lamed head and crown neck and shoulders chest. Rather boyish. The golden glow of the Lamen radiates outward from his chest.. The face is very attractive and full. arms. but leaning toward the masculine. According to the amended list of attributions. None of this Gospel. If this is the case. All the remaining letters would represent the rest of the body. Resh. This would have given us 3 male and 3 female letters. you must first have its name transliterated into Hebrew letters. His body shows poise. Upon his shoulders are large delicate. (For all of the examples here. The list of correspondences is meant to be used merely as a guideline.) The name of Gabriel (layrbg) is composed of the Hebrew letters: Gimel. This colour could be used on the figure’s clothing. The Construction of the Image To create the telesmatic Image of a deity or angel. the result would be this: A youthful Angelic Being. You can use either the traditional Golden Dawn telesmatic attributions or our own amended list of attributions. His neck and shoulders are slender.

Cheth. you would follow the same method as before. one of the angels of the Shem ha--Mephoresh or 72-fold name of God. Lamed. If we placed the letters in a vertical line we can form the body of the Image: m h c y h Mem Heh Shin Yod Heh head. Mahashiah. crown. Likewise. She has fiery red wings. She wears red armor and chain-mail.Volume 2 . hands. fiery and active. In this case. Likewise. rules over Mars in Leo. chest arms. This particular angel. Shin. Yod). . Daleth.. Her face is full and dreamlike. the name is formed from two names—Shaddai (spelled Shin. Upon her brow is the symbol of the Tet (tjet) or Knot of Isis in blue. whatever letter is used to represent the crown also indicates the symbol worn on the crown. the letter that gives the crown also indicates the symbol worn on it. stomach hips and legs feet H/F F H/M M F blue red red yellow-green red Using our correspondences. we could make an image of Mahashiah. A flaming glory is at her feet. She is seated upon a throne like a queen. shoulders. the figure would look like this: a beautiful female warrior of slender build. The figure is surrounded by a red-violet light—the synthesis of all her colours combined. For another example. face neck. Heh. The complimentary colour of greenish--yellow is reddish-violet. This colour could be used to accent certain parts of our telesmatic image of Gabriel. Around the figure is a greenish-yellow light. Her wrists are also winged. Its name means “Seeking Safety” and could be used for protection. Upon her chest is a golden Lamen with a green Pyramid Cross. and Heh. I s s u e 3 Page 23 Tarot Talismans and Telesmatic Images (continued) the clouds. Yod) and El-Chai (Aleph. the synthesis of all his colours. She has dark brown hair and eyes. Her name in Hebrew is engraved upon a wide green belt. she holds red pyramids of flame. In both hands. Yod. Whatever letter is used to represent the chest of the figure also indicates the symbol for the lamen or badge worn on the chest. To demonstrate a telesmatic image of the godname Shaddai El Chai:: to create a Yetziratic version of the name. Her body is strong. The name of Mahashiah (hychm) is composed of the Hebrew letters: Mem. The word Shaddai would form the upper part of the body and ElChai would give shape to the lower part: c d y a l j y Shin Daleth Yod Aleph Lamed Cheth Yod head neck and shoulders chest arms hips and thighs the legs the feet H/M F M H/M F F M red green yellow-green yellow green yellow-orange yellow-green Whatever letter is used to represent the chest of the figure also indicates the symbol for the lamen . The sword of justice hangs from his waist.

Peh and Tav. A golden winged belt surrounds the waist—on it are the letters of the name Shaddai El-Chai in violet letters. & stomach hips and legs feet H/M F F H/M F red green yellow-orange yellow green It is also possible to create telesmatic images out of words which can be used to represent archetypal forces. since the majority of letters are male. shoulders. Yod. hands. Cheth. The lower part of his body is strong and muscular—and it is covered with a red linen kilt. To this end you can devise modified Middle Pillar and Qabalistic Cross rituals which could be used daily to provide the Earth with healing energy. The feet stand upon a vast field of stars. The entire figure is surrounded by a blue-violet aura. she could create a magical image out of the word Egypt. Light hair and eyes. A further example of a telesmatic image of Shelachel. & face neck. For example. Such a figure might be considered an archangelic guardian of the Egyptian current of energy. In one hand he holds a Lotus Wand. head. The face is peaceful but active. & chest arms. Lamed. One hand holds a rose—the other a fan. if the magician had a strong affiliation with Egyptian magic. The letters would form the body of the angel thus: c Shin Great magical aid can also be given to the our planet from on high. shoulders. the intelligence of the Moon associated with the trump card of the High Priestess: the Hebrew letters of this angel’s name are: Shin. & face neck. The figure is dressed in a yellow-green robe. The English letters of the word Egypt would be transliterated into the Hebrew letters Aleph. The head of this angelic figure would be winged.. The lower part of the body is well-proportioned. It would also wear the lunar horned headdress surrounding a disk containing the image of a spiral. The figure itself would be a hermaphroditic with a slight masculine leaning. hands. The Lamen is a stylized hand. l j a l Lamed Cheth Aleph Lamed crown. tinged yellow around the edges. with fair hair and eyes. head. Lamed. the synthesis of all the corresponding colours. The chest is slender.Page 24 Hermetic Virtues Tarot Talismans and Telesmatic Images (continued) Your Yetziratic image of Shaddai El-Chai could look like this: the figure would have a white winged crown upon which is a triangle and trefoil united. The figure would have an attractive full body and upon his chest is the lamen of the Lunate Cross. Gimel.. a Aleph g Gimel y p t Yod Peh Tav crown. & stomach hips and legs feet H/M F M M H/F yellow blue yellow-green red blue-violet The telesmatic image of the name Egypt would appear male. The figure is surrounded by a yellow-green aura. & chest arms. A sword hangs from the belt. The neck and shoulders are graceful and well-formed. Aleph. . The feet stand upon the ground.

No matter what the origin. The skin-colour is red. so the figure will have the chest of a woman. so don't bother chasing Secret Chiefs or the guru of the month. We could build this figure using the same list of correspondences. The methods for creating tarot talismans and telesmatic images presented here are certainly not the only ways to create such talismans. Winged. Chest of a woman. In this case the figure could have an animal head such as the Kerubim or Protective spirits of Babylon. The neck and shoulders are shaggy like that of a ram. Take what useful kernels you find here and there and create your own techniques. Fiery red wings emerge from the shoulders and wrists. This figure would correspond more to the plane of Assiah than Yetzirah. (This lecture was from the book Tarot Talismans: Invoke the Angels of the Tarot by Chic Cicero and Sandra Tabatha Cicero) Copyright © 2008 Sandra Tabatha Cicero The methods for creating tarot talismans and telesmatic images presented here are certainly not the only ways to create such talismans. the ceremonial magician.. Hips / legs are slender. Neck and shoulders shaggy. a synthesis of all the colours. Some of it is purely our own creation. Much of what we have imparted here is traditional Golden Dawn information and yet some of it isn't.Volume 2 . It would be a synthetic Kerub or sphinx. The legs are slender and athletic and the feet end in the hooves of a ram. none of this material is cast in stone. This Elemental Being would represent more of a synthesis of the elemental powers of the name. There is a majority of feminine letters. The figure is surrounded by a bright red-violet aura. rather than an Angel. Its skin could be any colour. . The Elemental form of the name Mahashiah would look like this: m h c y h Mem Heh Shin Yod Heh blue red red yellow-green red N A O F A Head of an eagle. I s s u e 3 Page 25 Tarot Talismans and Telesmatic Images (continued) There are times when a magician might want to create an Elemental form out of an Angelic name. No one can show you "The One True Way" of all magic. Feet of a ram. The result is a figure with the head of an eagle surrounded by a blue halo. What ultimately matters is what works for you.

researched by Nick Farrell and painted by Harry and Nicola Wendrich of Wendrich artHouse. particularly after the seemingly more dramatic Tower or Devil cards. Key 17. Aquaruis.Page 26 Hermetic Virtues The Star by Harry Wendrich From the HorusHathor Temple GD Tarot deck. Tzaddi Few people understand the meaning of the Star. The Star. . It is often one of those cards that people describe as 'boring'.

Divination: Sexual magnetism. Above her head is the Star of Venus. To me. The rays of colour emanate from her sexual centre outwards. healing. she radiates sensual magnetism. This is partly confirmed by the Golden Dawn keyword being ‘meditation’ – although a necessary part of the spiritual path. since Venus predominates the image in her most youthful and beautiful aspect. uniting them for the purpose of procreation. the rising feelings of wonder for Creation. Pat and Chris Zalewski. (p 176) As Venus is placed in Aquarius. we should rebuild it on the idea of love and hope. going within to find the answers. he seems to have opened up a way for sex magic to be used in conjunction with the scarlet woman. a period of calm and reflection. manifesting as a colour wheel (which here demonstrates that magenta is the true primary ‘red. particularly after the seemingly more dramatic Tower or Devil cards. She invites us into her sphere of sensation – a rhapsodic expression of love. hope for the best outcome. astrological influences. In the background can be seen the Tree of Life: Involution and the Tree of the Knowledge of Good and Evil: Evolution. Shaped as a heart. In the aftermath of that carnage. It is interesting to note that Crowley felt that a hook was the wrong symbol for the Star and changed it to Heh (window).’ say that the original symbol for Tzaddi was a rod. is that after the blinding divine realization that shatters our life. depicting the night sky of the Goddess Nuit. She reflects the Hebrew letter Tzaddi (hook) in the water below.’ the energy of which is more feminine than masculine). which completes an arc over her head. The hint that the Star is giving us. uplifting energy – unsurprisingly. As the Supernal Mother. the mysteries of the Tarot tell us there is a period of calm and hope where we plan the construction of our new life. . which was later divided into two. inspiration and meditation. also considered to be the star Sirius. bringing about the healing of a wounded world. in their book ‘The Magical Tarot. it never has an association with danger and excitement. Tzaddi as a hook has the suggestion of sexual magnetism that brings two people together. Copyright © 2008 Harry Wendrich The hint that the Star is giving us. pouring out the sacred waters of life which unite as one river below. it shows the true nature of this card: A sustaining and replenishing force of love. When creating the Star card. self-awareness. we should rebuild it on the idea of love and hope. creating fertile ground which has an anticlockwise movement. the masculine principle. I s s u e 3 Page 27 The Star (continued) Few people understand the meaning of the Star.Volume 2 . we found that the archetypal influence is a sensual. It is often one of those cards that people describe as 'boring'. the Star follows the destruction of the Tower. In the sequence of the major keys. is that after the blinding divine realization that shatters our life. she holds the jugs of Chokmah and Binah. showing the expanding energy of her nature. the Vault was entered through the Venus Wall after the demolition of the surrounding obstructions. It should also be remembered that in the myth of Christian Rosenkreuz. altruistic love. In doing so. Aima Elohim.

which immediately connect them to the magical persona or personality and differentiates the mundane life from the magical. which is something separate from the mundane persona or personality of the magician in everyday life. What does this truly represent and why should a magician create a motto for themselves? A motto is an adopted expression of a guiding principle or ideal of a person. for instance. Slippers and Nemyss (if in the GD tradition). often very foreign. “Just how do I determine how to choose a motto that is right for me?” These and other questions concerning the choosing of the motto will be answered in this article. It can be a word. So just what is a motto? A motto is an adopted expression of a guiding principle or ideal of a person. There are certain psychological effects that occur when the magician puts on the Robe. One”. organization. Just what does this motto or name represent? This is one of the first questions that often come up when we decide to begin doing the Great Work or Magnum Opus. the motto is E Pluribus Unum. Even within the United States. In the United States. The next question that we ask ourselves about the motto is. Latin. language for a motto?” And finally. phrase or sentence. In a similar vein. while some use magickal names chosen from spirit guides. organization. The same applies to a motto being used by a person for magical means but the magical motto of a person also fulfills another function for the magician. each State also has a motto. Latin. . The very first question is. Most nations have a motto. These mottos all express what the country or state aspirations are for itself and its people. for example. Each of the various traditions within the Western Mystery Traditions has different criteria for what composes a motto or magickal name. Latin for “Higher”. often inscribed on an official seal or on a flag.Page 28 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto by Samuel Scarborough When we first come to the Art of Magick we are asked to choose a motto or a magickal name of some sort. expressing that principle or ideal to which the person. “Just how do I choose a motto?” This is followed by. This represents that the original United States was composed of separate States which came together to form a larger whole. Some of these traditions use names that reflect the goals and aspirations of the magician. and New York State’s motto is Excelsior. It can be a word. phrase or sentence. expressing that principle or ideal to which the bearer ascribes. North Carolina’s state motto is Esse Quam Videri. “Why should I use some strange. “What does the motto or magickal name represent?” We are told that the motto represents the goals and aspirations that we are striving for when doing the Great Work. totem animals. meaning “Out of Many. or some other means to choose a designation for the new magician. organization. organizations often have mottos which reflect their goals or aspirations that they are working towards. It creates the magical persona or personality. meaning “To be rather than to seem”. city or nation. city or nation ascribes. city or nation.

The particular tradition that you are working with will determine what form your motto or magical name takes. but to create his own. I s s u e 3 Page 29 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) But how do you develop this magical motto and persona that is associated with it? The first thing is to decide on what your goals and aspirations are in doing the Great Work. . Hebrew or any other foreign language to write in for his motto. This gets a smile from the Golden Dawn person helping him. using a fictional person to show how this is done. dreams. This person then warns John that the list of mottos is merely for illustration and that he should not use one of those at all. from there you meditate on these aims. the magician in many ways needs to divorce themselves from their old ways and their normal mundane life. This first real act of magick potentially creates a schizophrenic split in the personality of the would-be magician when the choice of a magical motto is taken to represent the magical persona. This he promptly fills out but runs into a snag when he is asked what motto he will choose and told that these mottos are traditionally in Latin. Below I am going to go through the process of choosing a motto in the Golden Dawn tradition. This is something of a death and a rebirth for the would-be magician – and is the first real act of magick which is performed on their part. This concept is explored by W. Hebrew or Gaelic. be kept in mind that the personality-splitting or “schizophrenic” tendency.Volume 2 . Okay. Greek. let us look at some of the mechanisms that he was told to work through in coming up with a motto. the would-be magician must create a new persona which lives the magical life and does the Great Work. Now that we have seen John has arrived at the point where many of us have been. Our fictional person is John Dee Aspirant and he has decided after long thought and extensive reading of Golden Dawn material by Regardie. where he is given an application. He approaches the person who gave him the application and asks about the motto. to write these down in English (John’s native language) and then translate into Latin or one of the other languages. The actual thought of coming up with a motto representing his hopes. Also he gives John a list of former. John goes home thoroughly bewildered. We see a similar state of affairs in connection with certain actors and actresses who have to play some particular character in a play which enjoys a very long The first thing is to decide on what your goals and aspirations are in doing the Great Work. From there he can translate those aspirations into Latin. historical Golden Dawn members with their mottos so that he can get an idea. from there you meditate on these aims. To signify this change in the consciousness. Greek. John immediately says he does not know how to translate into Latin nor Latin grammar. The first thought that runs through John’s mind is that he does not know Latin. who lends John a battered and wellused Latin dictionary to use for ideas. E. Pat Zalewski and others that he is now ready to take the next step and perform actual Golden Dawn work. goals and aspirations now really seems overwhelming to John. Our fictional aspirant was told to solidify his aspirations for doing the Great Work into words and then to meditate on his aspirations. however. He contacts the local Golden Dawn temple. has to be reckoned with in this work. so why was our fictional aspirant told to meditate on those goals and aspirations? It is an act of will on the part of the would-be magician to begin the magical path and since it is an act of will to begin this particular path. This person promptly tells John to meditate on what his goals are in the Great Work. the Ciceros. Butler in his The Magician: His Training and Work when he states: “It must.

The magical personality must never be allowed to manifest suddenly unless the will and waking consciousness of the normal personality concur. So rule one is – always build the magical personality positively and never allow it to manifest without your definite personal agreement. In that work we must always be positive and dominant masters of the temple of our personality. (2) He further elaborates that these aspects are to be meditated on in order to better understand how these aspects should be incorporated into the magical personality. The stage character they have been portraying for so long seems to gain a certain kind of individual existence in their mind and does at times appear to intrude into and supersede the normal waking consciousness. When we begin to build up the magical personality. it can cause quite serious trouble under certain circumstances. … we must always be positive and dominant masters of the temple of our personality. pp. writing in their seminal work on the material of the Aurum Solis.”(1) Part of the reason that the would-be magician then actively meditates and contemplates the goals and aspirations is make sure that they are creating this persona and the motto which it represents in a positive manner without allowing it to become the dominant personality in their life. 123. This is one of the cardinal points in magical work. there are three basic aspects of life that must be considered when building up a balanced magical personality. 122. Ibid. Butler. E. the use of a special personal name. The Foundations of High Magick. This is one of the cardinal points in magical work. So the apprentice magician should most carefully consider what he is doing and patiently carry out the routine training. Although the personality must be held open to any inflow of power. as part of the Magical Philosophy series. p. According to W.” (3) To further the idea of building up of the magical personality. we must so work that all involuntary manifestations of it are stopped at source. state the following: “In attaining this independence. is what we do not want to happen in our magical work. one of the principle and most significant practices is to take on a special personality which is reserved for magical working and which. . But this. of course. 122 – 123. the fact that these exercises are different from anything used for other purposes. p. Love and Wisdom. “It is most important that the building up of the form-aspect of the magical personality should not be commenced before these three aspects of Life have been thoroughly meditated upon and some realisation of their nature gained. these are Power. therefore. In fact. light or wisdom from the deeper self within. is kept apart from external influences of all kinds. The Magician: His Training and Work. Butler stresses that further work on the magical personality should not be undertaken until these three aspects have been thoroughly meditated on. From the beginning of training. the keeping of a diary which includes only personal (1) (2) (3) W. Ibid. Melita Denning and Osborne Phillips. To build up a faulty magical personality is worse than useless.E. Butler.Page 30 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) run. this personality begins to be developed: the special times set apart for exercises. it must be so built and trained that no involuntary alterations can take place in it. from the outset. Now comes the next step.

. until at last these two acts become.Volume 2 . however. a means to form around. This is why we develop the motto – to give that new portion of our personality or psychological element a name. for we have added the past to the present. p. all these factors begin to isolate a certain part of the mind and imagination as a nucleus from which the magical personality is to take its growth. expands to occupy more and more of the total personality until only so much of the old “self” remains as may be needed as an instrument – or a mask – for ordinary mundane purposes. if another terminology be preferred. are referring to is a portion of the mind or a psychological element of the would-be magician’s personality that is used for building the magical persona.. Dion Fortune.. We cannot unfold in evolution that which was not unfolded in involution. wrote: “It may be that the use of the magical name has some relationship to the process of going back into the past and reawakening the mode of consciousness of a phase of development long outgrown. so you will find that the traditional custom of adopting a ‘magical motto’ – a new name. not necessary or unheeded. this . just as a young tree may be fenced round or even tied to a prop in order to protect it and direct its growth aright. as well as Denning and Phillips. As training continues. while retaining these powers.” (4) It is clear that what Butler. The magical personality needs to be strictly conserved. We possessed powers in the primitive phases of our development which had to be sacrificed in order to achieve the higher powers of the human mind. we can recover the lost secrets. we have extended consciousness into the realms usually occupied by the subconscious. In the early stages. Dion Fortune. 57. this segregated nucleus.” (5) Francis King and Stephen Skinner further expound and clarify the above sentiment of Dion Fortune as well as that of Denning and Phillips. 56 – 57. new personality . or rather the new personality which develops from it.. Primitive names are imitative sounds or descriptive phrases and so the barbarous syllables of the magical names may serve to awaken memories in the far-wandering soul. the expansion of newly. pp. checked almost. we have the means of fashioning a Horvendile consciousness that shall transcend the limits of its creator. to be deliberately put on for a definite purpose and put off again afterwards. Applied Magic and Aspects of Occultism.will aid you in the task of building (4) (5) Melita Denning & Osborne Phillips. I s s u e 3 Page 31 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) matters of directly occult significance. symbolising your occult life .forming magical personality has to be carefully guarded. the ban on discussion of these matters with persons external to them. or. As training continues. we forget that a phase of preparation must precede all manifestation. expands to occupy more and more of the total personality until only so much of the old “self” remains as may be needed as an instrument – or as a mask – for ordinary mundane purposes. . but so much a second nature as to seem casual. If. The Foundations of High Magick. in their Techniques of High Magic: “Just as you will find that having some particular garment associated exclusively with the magical aspect of your daily activities helps your creative imagination to transform an ordinary room into a Temple of the gods. who in her more mundane aspect of Violet Firth was trained in psychology. Understanding some of the psychological implications of choosing a motto or magical name.

. Techniques of High Magic. With pen and paper. Dr. He reread various portions of his occult library. Perdurabo “I will Endure” (13) was listed. the Latin motto of the Nobel Prize-winning poet William Butler Yeats. 219. for Ms. but an occult signifier of the aspiration of his soul’. 19. which means “The Devil is the Converse of God” (7). the Latin Per Ignem Ad Lucem “Through Fire to the Light” (12). E. Ibid. looking up the various portions of the mottos that had appealed to him from the list. p. 221. Lilli Geise. Ibid. Some of these mottos seem to jump off the page at John as he reads them. Ibid. for one of the prime movers for Irish independence from the United Kingdom. 209. with the names and mottos and their translations. p. Aleister Crowley. Reviewing these names. (6) (7) (8) (9) (10) (11) (12) (13) Francis King and Stephen Skinner. John found Sacramentum Regis “the Sacrament of the King” (9). 191. For the famed esoteric and occult writer. Arthur Edward Waite. He has been studying hard in the time since he came home with his application from the local Golden Dawn temple and has been contemplating just what his motto for the temple should be. p. Since this was something important. Demon est Deus Inversus. Ibid.Page 32 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) up your magical personality. Butler and Dion Fortune on developing the magical personality and now understands that this new element of his psychology has to have a name like a newborn physical baby would. in the words of an instructional manuscript of the Golden Dawn. p. John decided to read through several respected authors’ works to get an idea how to proceed with this portion of choosing a motto. Maud Gonne.” (6) This motto ‘is not a name given to the outer man’s body. This motto ‘is not’. Sapere Aude “Dare to be Wise” (8) for William Wynn Westcott. ‘a name given to the outer man’s body. Francis Israel Regardie. and finally for that famous (or infamous) magician of the Twentieth Century. Nunc et Semper “Now and Forever” (11). The Golden Dawn Source Book. battered copy of the Latin dictionary that his sponsor had lent him and began thumbing through it. He has read the thoughts of such people as W. for the writer who made much of the Golden Dawn material available to the public. Ibid. p. Ibid. He looks over the list that his sponsor at the Golden Dawn temple gave him. but an occult signifier of the aspiration of his soul’ Let us look at our would-be magician John Dee Aspirant again. 184. John began compiling a list of Latin words and their meanings as a rough guide then began looking at the rules for grammar and pronunciation that were presented in the battered copy of the Latin dictionary. he found Ad Majorem Adonai Gloriam “To the Great Glory of God” (10). p. an American member. John sat down with the old. Darcy Küntz. one of the founders of the Golden Dawn in the Nineteenth Century. trying to see what other occult and esoteric writers said about the choosing of a magical name or motto to symbolize this new aspect of his life and personality.

hero and animal or object. derived from an animal and an object. In these groups. As we have seen. . is illustrated in the following comments. So. 19. both the positive and the negative. I s s u e 3 Page 33 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) One of the things which quickly struck our would-be magician is that most of the occult and esoteric authors agreed on so many points in regards to choosing a motto. then deciding to use the motto or magical name of some longdead magician causes a link to be formed. Techniques of High Magic. The potential negative effects associated with adopting another magician’s motto. In some traditions. it is more traditional to determine what the specific goals and aspirations are and then develop those on an individual basis. These particular options for mottos are more common in the Neo-pagan or Wiccan traditions. takes on a life of its own – this then affects the would-be magician who then takes on the motto. (15) This final option produces a magical name such as “Thrush-Harp”.Volume 2 . the creation of the magical persona can be a tricky thing and must be done carefully. Yet another option is to use some “combination” name of a god. robs the would-be magician of making that connection with their own Higher Self and may have some rather negative effects as well. which Crowley chose is a very definite statement of his aspirations – Crowley and his works certainly have “endured”. but if your languages are shaky then for ideas you could refer to the list of magical mottos used by some members of the Golden Dawn. …”(14) Reading the above advice from King and Skinner. not so much to the Higher Self of the would-be magician. Ideally this motto should be of your own construction. but if your languages are shaky then for ideas you could refer to the list of magical mottos used by some members of the Golden Dawn. Using Crowley’s motto as an example. rather than in the traditions dealing with ceremonial or High Magick such as the Golden Dawn or its derivative orders and groups. a source for this new name can be from mythology and legend where there are stories of gods and heroes. where the karmic link or associations with that name come into play: (14) Francis King and Stephen Skinner. now begins to wonder. pp. or even the name of a legendary hero or god. Since our motto or magical name is suppose to link us to our Higher Self and helps create our magical personality. p. but rather to all the energy associated with that long-dead magician. Francis King and Stephen Skinner clearly state: “Ideally this motto should be of your own construction. “Magical Names”. our would-be magician. hopes and ideals. Another can be in mythical creatures or totem animals that have a history of use in some sort of magical tradition. A would-be magician must give an enormous amount of thought and energy to something which must express their own aspirations. 163-164. are there possible detriments to choosing a motto of some long-dead magician? What about choosing the magical name of a deity? A motto like Perdurabo. then all the sensational and often very negative energy and thoughts that have built up around the concept of Crowley and all that is linked to Crowley. There are several sources for this new name or motto. Llewellyn’s 2005 Magical Almanac. our would-be magician is struck by the fact that choosing or creating a motto or magical name of your own is a very tough act. “What are the possible detriments to taking on the motto of some other long-dead magician?” He reads through his books and meditates on this precise question for some time trying to ascertain if there would be any drawback to this option. John. Choosing Perdurabo as a motto because of an admiration of Crowley and no other reason. (15) Raven Kaldera and Tannin Schwarzstein.

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Ars Sententia
The Art of the Motto: Choosing Your Motto
(continued)
“Therefore, think carefully before you choose such a name. For example,
choosing the name Lilith can give you strength and courage and the ability
to defy social pressure. It will also mean that the experience of alienation
will be a recurring theme throughout your life. Involvement in codependent
relationships will generally result in break-up and abandonment, because
the Lilith pattern forces separation at the first hint of possible sub-service. If
this all sounds like a good idea to you – if the struggles inherent in the name
are ones you’re gladly willing to take on – then go ahead, but do it with
your eyes open.” (16)
There is even the idea that taking on the name of a god or goddess as your magickal
name, especially if the primary deities of a particular pantheon are chosen for the
magickal name or motto may be interpreted as implying arrogance on the part of the
magician. (17) In essence it is saying that the nascent magician equates themselves to this
particular deity and that can pose a problem in the case of deities which may still be worshipped as part of a particular religious observance.
Aleister Crowley, in Magick Without Tears, illustrates the concepts discussed above when
talking about invocations of various gods – the same rules apply to such invocations for
the magician as to the choice of a motto and are relevant to the would-be magician to
demonstrate the possible dangers associated with taking on the name of even the most
beneficent deity, entity, or person:
… if he takes for a
motto the name
of a sacred object, a mythological god, hero, or
of a once living
magician, he will
begin to take on
certain aspects of
that entity or
thing, for both
good and bad.

“Invocations of even the most positive Gods are dangerous, unless care can
be taken to keep the personality of the God distinct from one’s own. Athene
is a superb deity; but one does not want to be nothing but Athene …”(18)
So, in the case of Crowley’s motto, a person is likely to draw into their life some of the
more harsh aspects of Crowley’s life such as being argumentative, strife-causing and arrogant. Not to mention that the dysfunctional manner in which many of his interpersonal
relationships, with both men and women, were handled may creep unnoticed into not
only your magickal, but also your daily life.

While it may seem that I am picking on poor Aleister Crowley, I am not. I am merely using him as an example due to his well-known behaviour from the many books about
him. Some of the information about him is merely sensationalistic but those sort of energies attach themselves to the legend of Crowley and thus by extension to those things
possessed by Crowley, including his mottos.
Let us return to our fictional budding magician, John, who is now better armed with information about choosing a motto. He knows that if he takes for a motto the name of a
sacred object, a mythological god, hero, or of a once living magician, he will begin to
take on certain aspects of that entity or thing, for both good and bad. John now
scratches off the motto of Perdurabo from his list of choices since that particular motto,
while appealing, is more linked with Aleister Crowley. John wants his motto to be more
unique and reflective of his own aspirations; not a copy of someone famous (infamous).

(16) Ibid., p. 164.
(17) Janet and Stewart Farrar. A Witches’ Bible, p. 24 of Part II.
(18) Aleister Crowley. Magick Without Tears, p. 277.

Volume 2 , I s s u e 3

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Ars Sententia
The Art of the Motto: Choosing Your Motto
(continued)
He sets up an area of his home with a makeshift altar, decides on some appropriate incense, lights some candles and then performs the Lesser Banishing Ritual of the Pentagram (with which he is familiar from books). Following this, he sits down to meditate on
his aspirations for the Magnum Opus, the Great Work…
Having now looked at some things that should not be considered when working on
creating a motto or magickal name, let us look at some things to bear in mind when undertaking this very important first act in the life of the magician.






Meditate or pray on your aspirations or goals.
Define your aspirations or goals.
Decide on a language to express these aspirations (Latin, Greek, etc.)
Be original in choosing your motto.
Do a divination on your motto.
Always keep notes on what you are doing and always review these notes.

In the first point above, meditate or pray on your aspirations or goals. The idea is to do
some serious contemplation on just what you as a would-be magician would like to do as
your utmost in reaching towards the Magnum Opus.
Prayer may seem a bit out of place in this point or even in doing any magickal work at all,
but it definitely is useful. It is often the Divine Will that has led you to this point in your life
to consider a magickal life, so why not pray? This does not mean that you have to pray to
the Divine Architect of the Universe, the Lord of the Universe, Allah, Jehovah, Christ, or
any other Judeo-Christian-Muslim god name, but your own concept of the Divine or
Creator of the Universe is fine. The object is that you are involving in your work – and
very first magickal act – the ultimate power or the Highest in aiding you to get a feel or
grasp on your aspirations and goals. The act of prayer to the Highest has the effect of
starting the process of raising the vibratory rate of your sphere of sensation and attuning
you to the higher energies of the Divine Light for which you are striving in searching for
a motto in the first place. This also has the benefit of making you more receptive to information passed from the Highest or Lord of the Universe to your Higher Self and thence to
your conscious self.
This prayer need not be something found in any particular Scripture or Holy Book and
can be of the aspirant’s own design if they like. If some prayer, Psalm, invocation or the
like seems like it would help in connecting with your Higher Self and the Divine, then by
all means use that instead of creating a prayer.
Using this idea, our would-be magician John decides to pray and meditate on what his
aspirations and goals are for starting along this particular path and to fulfill the requirement of having a motto for his application to his local Golden Dawn temple. He sets up a
ritual space in his home which includes a small table and chair to use for meditations.
Having been practicing several magickal techniques for over a year prior to his application to the local temple, John performs the Lesser Banishing Ritual of the Pentagram as
described in several books.

… meditate or
pray on your aspirations or goals.
The idea is to do
some serious contemplation on
just what you as a
would-be magician would like to
do as your utmost
in reaching towards the Magnum Opus.

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Ars Sententia
The Art of the Motto: Choosing Your Motto
(continued)
He then sits down, bows his head and prays the following prayer:

“Oh Lord most High, I implore You to aid and guide me in my search for
seeking to draw closer to You through the Great Work. Grant me, that I may
enter into Your Sanctuary of the Mysteries, a better understanding of my Will
and Aspirations. This I pray in the Ineffable Name. Amen.” (19)
John sits quietly, clearing his mind and relaxing, before meditating on what his aspirations are for doing the Great Work. This takes some time, several weeks in fact, before
certain thoughts begin to formulate for John during his nightly prayer and meditation.
The thoughts that came to him were that it would be hard or difficult work to draw
closer to the Divine Source of everything.
This realization brings us to the next point in considering a motto, defining your aspirations or goals. Through the meditations the overall idea of your thoughts, aspirations,
and goals should coalesce into some coherent pattern that can be easily defined and
written down, or at least what comes to you in meditation should be written down in a
notebook to aid in the task of better defining the aspirations and goals for the motto.

He avoided any
karmic tie with
the specific
name associated
with another
person, entity,
object, or god
by working out
his own motto
and expressing
it in his own
words in Latin.

Our would-be magician, John, has dutifully been taking notes in his notebook (a ringbinder with lined paper) each night after completing his meditations for that night. Over
time, a particular pattern began to be seen in his notes. Hard or difficult labour or work
to reach what he wished to accomplish from this part of his life was one theme that continued to be evident. A gnawing hunger to be closer to the Divine, to complete the Magnum Opus and have that Divine Union of his Lower and Higher Selves, thus becoming
“more than human” kept intruding upon not only his daily meditations but also on his life.
John reviewed his notebook and notes, copying down some of his thoughts. Eventually,
he came up with the phrase By Hard Work, Close to Divinity. Consulting that well-worn
Latin dictionary that had been lent him, John began working to translate the English
phrase into Latin for his motto. For By, he came up with Per; for Hard Work, Opera;
Close yielded Vicinus and finally for Divinity John found that Divinitas fit. After some
playing with the various spellings, John settled for the Latin phrase, Per Opera Vicinus
Divinitas to be his motto.

John had found an original phrase to express his aspirations without using the motto of
some past member or any famous magician. He avoided any karmic tie with the specific
name associated with another person, entity, object, or god by working out his own
motto and expressing it in his own words in Latin.
Before writing his motto on the application to the local Golden Dawn temple, John
wanted to see if this was the best motto or phrase for him. To do this, he decided to use
the Tarot and do a divination concerning this motto. He had used the Tarot for some
divinations before, so felt confident that he could get a good answer from the cards.
Taking out his Tarot deck, John held it in his hand and asked, “Is the motto Per Opera
Vicinus Divinitas the best motto for me?” Before using his favourite Tarot spread, John
kept the question in his mind as he shuffled and cut the deck. Laying the cards out, he
was surprised to see so many very positive cards (he had to consult the book that came
with his tarot deck). He jotted down the results of his tarot reading in his notebook before continuing.
(19) This prayer is something written by the author to illustrate the use of prayer at this point in the
process of choosing a motto. For inspiration look to any number of Psalms and Prayers in the
Judeo-Christian tradition. Other holy books besides the Bible can be used as well. – S.S.

“I am Frater/Soror (Brother/Sister). which expresses his hopes and aspirations for doing the Great Work within the local Golden Dawn temple and he wishes to begin to take on this magical personality and make the appropriate link between this motto and his magical personality. much like prayer was used earlier to raise the vibratory rate of the aspirant to accept the Divine Light. – S. Adding in the Divine Name likewise aids in the forming of this interface. 258259. I am committed to performing the Great Work so that thereby my Mighty and Secret Soul may stand at length in the Presence of the Divine Light. You should write the ritual yourself so that the entire process will be tailored to your personal energies. Below I am going to explore both methods.” (20) While the above author is coming from the Neo-pagan and even the Wiccan traditions. (20) Silver RavenWolf. plaque or bracelet to signify this step forwarding your spiritual training. You now have to incorporate your new motto or magickal name into your magickal life and practice. (motto or magical name)”. who has been permitted to enter thus far into the Sanctuary of thy Mysteries. how do you incorporate that name into yourself? You might like to begin with a ceremony. The aspirant can also use positive affirmation to make the connection with their Higher Self and the Divine for doing their magickal work. pp. The main idea with the affirmation method is that the aspirant connects their motto or magical name to themselves and thus to their magical personality. “Choosing a Magical Name”. Affirmation Method of Incorporating the New Motto John has now settled on his motto. but can be in any format that the aspirant wishes. – S. John enters into his ritual area and begins doing his daily ritual work. (22) This Prayer or Affirmation is of the author’s own composition to illustrate such an affirmation. (motto or magical name)”. The main idea with this method is that the aspirant connects their motto or magical name to themselves and thus to their magical personality. some of the points are very valid.S. rather than looking for such a ceremony in a book. what do you do with it? How is it incorporated into your life? A popular Neo-pagan writer states: “Once you’ve chosen a magical name. . It is in a more Christian format. Brother or Sister can also be substituted for the Latin. such as a necklace. As we discussed earlier in this paper. Not unto my name.S. which is something of a basic means of incorporating the motto in your life and then giving a small ceremony based on Golden Dawn principles as a more advanced method of incorporating the motto into your life. This makes the bridge between your physical self and your magical self. ritual robe. The main link is accomplished by stating. Soror would be used. he makes the following statement as an affirmation of his new life and commitment to doing the Great Work: “I am Frater(21) Per Opera Vicinus Divinitas. a ring. The idea of a ceremony is a very good one. Once he gets started and has set up the ritual space. starting with the affirmation method. the magical personality needs a name or image to link to and the motto is this link and image. “I am Frater/Soror (Brother/Sister). You may wish to purchase a gift for yourself. Llewellyn’s 1999 Magical Almanac. statue. wall hanging. but unto Thy Ineffable Name be the Glory forever! Amen!” (22) This prayer or affirmation is merely an illustration and can be worded as the aspirant sees fit. I s s u e 3 Page 37 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Now that a motto has been developed. (21) In the case of a female aspirant.Volume 2 . The main link is accomplished by stating. Designing a personal sigil that incorporates your name is another way to manipulate the energies that you wish to manifest.

the continued use of some form of invocation to the Highest both pushes and pulls the aspirant into the direction of the Divine Light through the Higher Self. If you do not have access to the things needed to make or obtain a robe. This wearing of special clothes further builds the connection with the magical personality and magical persona. This concept is very clearly discussed by Donald Michael Kraig in his Modern Magick and echoes the use of choosing a motto and incorporating it into the magical personality: “… The purpose of putting on a robe is to physically show both your conscious and subconscious that you are no longer in your daily dress. Think of it as a sort of christening or naming ritual or ceremony. Ritual Method of Incorporating the new Motto This method is more an in-depth method of creating the link with the magical personality and the motto chosen by the aspirant. The idea of wearing the ritual regalia is that it is a physical representation of your commitment to doing the Great Work and to create a change from your normal daily routine of work and general life to something more spiritual. The idea of wearing the ritual regalia is that it is a physical representation of your commitment to doing the Great Work and to create a change from your normal daily routine of work and general life to something more spiritual. red slippers and a black and white nemyss (think Egyptian headdress). pp. they become something magickal.Page 38 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Since the aspirant is still groping in darkness trying to reach the Light of the Hidden Mysteries. It need not be used but once or can be used sporadically by the aspirant. Other traditions can wear other things. Thus. Ideally. 27-28. simply go through your closet and find some clothes that you have not worn in a long time. . but normally in the Hermetic or modern Ceremonial Magick traditions a Tau robe (black or white) and slippers are worn. or buy some new clothes. this would be a simple black Tau robe. which at this point is probably no more than an invisible concept for the prospective magician. helps to create not only the link to the magical personality but also sets up the psychological split between the ordinary mundane life activities and the magickal activities of the candidate. only wear these clothes when you are going to do ritual work and never for any other reason. even though they are ordinary clothes. Modern Magick.” (23) (23) Donald Michael Kraig. in the case of someone in the Golden Dawn tradition. Now. This is only an example and not something officially used within the Golden Dawn community. like putting on the robe and other magickal regalia. It is also helpful for the would-be magician to don what ritual attire they have. but which exerts a tremendous amount of influence on the actions taken so far on his or her journey. This. the aspirant should utilize this method daily during the performance of their regular ritual work. Wash them thoroughly. It strongly shows that you are about to do something very special and spiritual. and you will know that when you put them on you are going to do something special.

On the southern side of the Altar have a censer with incense (or an incense stick in a holder) and on the northern side a cup of holy water. Perform the Lesser Banishing Ritual of the Pentagram (LBRP). Go to the South. West. Be sure to wear your new black Tau robe and red slippers (red socks work just fine too). one white) and 1 votive candle (white) • Incense (either in a censer with charcoal or as an incense stick with a holder) • A cup with Holy Water Set up your ritual space as normal. draw a cross in the same place you drew the one with the water. Take up the cup with the holy water. where you will repeat drawing the cross and sprinkling at each Quarter. West. Go to the South. Light the two pillar candles (the black and white ones) on the eastern edge of the Altar. where you will repeat drawing the cross and censing at each Quarter. one black and one white. From the North. Olibanum. Say: “I consecrate with Fire!” Remember to always move clockwise in your ritual space. Say: “I purify with Water!” Return to the West of the Altar and return the cup to its place. return to the East and raise the cup on high. Sandalwood or some combination of these for the incense to be burnt in the censer. Light the incense. you would pass the North and East on the way.Volume 2 . Draw a cross with the cup and then sprinkle three times at the center of the cross towards the East. Wave the incense three times at the center of the cross. Myrrh. . so to get from West to South. go to the East. Use Frankincense. Take up the incense and go to the East. In the East. Return to the West of the Altar. set to the eastern part of the Altar. return to the East and raise the cup on high. and North. Have on the Altar a pair of candles. In the center of the Altar place a single white votive candle. The black candle is to the left and the white to the right when facing the Altar from the West. and North. Enter your ritual space and go to the West of your Altar facing East. I s s u e 3 Page 39 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Example Ritual You will need: • Ritual attire (a robe and slippers or socks as described above and a nemyss if available) • An Altar (in the GD tradition a double black cube but at the beginning improvisation is possibe) • 2 pillar candles (one black. From the North.

may this same Divine Light also light within me. Perform the Lesser Banishing Ritual of the Pentagram (LBRP). not only with the person. and depart from the temple. not only with the person. whenever I strive to enter thus into the Sanctuary of the Divine Mysteries. but with their magical personality. place your right hand upon the Altar and raise your left hand skyward. Put out the pillar candles on the Altar. it is acceptable but is not generally practiced. the Light of the Hidden Mysteries. (motto or magickal name). Strengthen and inspire me. shall henceforth be known as (motto or magickal name). bringing me closer to the Divine Throne so that my Mighty and Secret Soul may act in accordance with my Higher Self and be an agent in the service of the one.Page 40 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Return to the West of the Altar and return the censer to its former position. Kneel before the Altar. (motto or magickal name).” Bow your head and pray silently to the Divine. as this further links the new magical name or motto. Perform the Lesser Invoking Ritual of the Pentagram (LIRP). Say: “I (given name). In some traditions it is acceptable for the aspirant to actually create their own naming or magical name christening ceremony. Amen!” Stand in the form of a cross facing East for a few moments and contemplate the link between the magickal self represented by the motto and the Divine. In some traditions it is acceptable for the aspirant to actually create their own naming or magical name christening ceremony. though in some self-initiation material and ceremonies a ritual such as this is performed to aid the aspirant in incorporating the new motto into their magical personality or persona. not unto my name. the Creator of the Universe. May you also be the Guardians of this Mystic Sphere. so that I may enter in and become a partaker of the Light Divine. most Ineffable Name. but with their magical personality. . May the Divine Light shine upon me and through me. If the aspirant wishes to do this within the Golden Dawn or Hermetic Tradition. This I pray. as this further links the new magical name or motto. but leave the central candle burning (up to one hour). that I may be more than human and reach the Philosopher’s Stone. This ends the ritual. but unto the most Holy and Ineffable Name. Stand and light the candle in the center of the Altar saying: “As I light this candle to represent the Divine Light. Let my Sphere be pure and holy. so that I may preserve unsullied this abode of the Mysteries of the Eternal One. Keep far removed the Evil and the Unbalanced. strive ever to become a co-worker with the Divine Masters whose abode is the Invisible. May I.

the aspiring magician should begin to see and feel a definite bond to the motto and magical personality so that any time that the aspirant dons their ritual regalia. Llewellyn’s 1999 Magical Almanac. in short span of time. The old name. Yes.C. B. “higher” magical persona takes the place of the original persona. 259. “Choosing a Magical Name”. Further Considerations Now that we have seen how to create a motto and incorporate it into our daily lives to create the magical persona and personality. So. There is the danger of just making a change for the sake of change when it comes to adopting a motto. both methods discussed above can be used by the aspirant conjointly to connect their motto and their magical personality. Over a period of time. This original magical personality is often subsumed over time as the new. a specific mythical item (Excalibur for example) or some mythical beast. then they would perform the ritual method and then use the affirmation method daily during their ritual practice time. for those who know you to let that name go because you have taken on its symbiotic identity. Try to avoid this if at all possible. whether mistakenly chosen or outgrown. if you have used a magical name for many years and are well known in the magical community. if not impossible. but choosing too many names actually minimizes the original spiritual significance. What happens if you decide that you have chosen the wrong motto due to misunderstanding of how a motto is chosen or by choosing someone else’s motto by mistake? That is to say that you have picked a motto which is a god name from some pantheon. Yeats (Demon est Deus Inversus). approximately one month or so. the magician follows the process and builds an addition to the magical personality that utilizes the new motto. There is the danger of just making a change for the sake of change when it comes to adopting a motto. they subtly become the person associated with their motto.R. how is this new motto chosen and integrated into the magical personality of the magician and aspirant? The magician or aspirant goes through the same process as illustrated above to select a new motto. So too. we can grow out of our names. let us look at some further issues from using a motto. can be laid to rest in a method similar to the naming ceremony shown above. I s s u e 3 Page 41 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Of course. . and then another. and so on. If that is the manner in which a person wishes to make the link. Try to avoid this if at all possible. it is not uncommon to change mottos as a person advances from the Outer Order of the Golden Dawn to the Inner Order of the R. et A. In the latter case where an additional motto is created for moving into another Order or higher grade. As one popular Wiccan writer illustrates there can be consequences to this practice: “… The only caution I will present is that of popping from one name to another. you remove it from your magical personality and begin the procedure again from the beginning. which signifies this new stage of growth for the practitioner but still retains a great deal of the original magical personality that was developed as part of the motto associated with the Outer Order. The answer is the same. Also. Even these changes can be done in a very formal and ritualized manner. What happens if you out grow your motto or want to change it as you learn more along the magickal path? This is a very common occurrence within the magickal community. p. or even get tired of them.Volume 2 .” (24) (24) Silver RavenWolf. it may be difficult. or even taken on the motto of someone like W. regardless of specific tradition.

It is up to any applicant to their particular tradition to follow those rules for the choice of motto so that they are able to perform this most important of acts.Page 42 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) The most important consequence of choosing too many mottos in such a short period of time is that you diminish your connection with your magical personality by spreading that personality too thin across several mottos without fully developing any single personality. Decide on a language to express these aspirations (Latin. Conclusion The choosing of the magickal motto or name is likely the first serious thought and practical work of magick that an aspirant will likely ever perform. there are certain things that should be kept in mind when choosing a motto and these are: • Meditate or pray on your aspirations or goals. Hebrew. but also to help create that all -important magical personality which is used to actually do the Great Work. Qabalistic or Neo-pagan traditions. etc. do so in a healthy manner that will not lead to weakening the divine connection that you are attempting to create in the first place. Each of the various traditions that make up the Western Mystery Tradition. We have looked at the methods to choose a motto so that the aspirant can work to forge that link with not only their Higher Self through the choice. the Great Work. whether following the Hermetic. the loss of the connection to the Divine Light.) – These are the traditional languages used to formulate a motto. have their members choose a new name to actually work within that particular tradition and each have their own rules for the choice of a magickal name or motto. do so in a healthy manner that will not lead to weakening the divine connection that you are attempting to create in the first place. too many mottos also lessen the spiritual significance of each successive motto to the aspirant. While it is fine to change mottos and further or deepen the connection that has been built with the magical personality. As pointed out. or egregore can then seriously affect their magickal work. Something like Enochian. Think long and hard on • • • what these aspirations are and the reasons for wanting to begin the Magnum Opus. as there is no directing or focusing energy represented by a formidable magical personality that has a substantial identity and this is counter-productive to any theurgical work that the magician is striving towards. though. As already stated. It is also one of the most important works of theurgy that will take place as it forces the would-be magician to seriously look at the reasons for wanting to begin following a magickal tradition or path. While it is fine to change mottos and further or deepen the connection that has been built with the magical personality. but other languages could be used. Gaelic. If a magician does take on the practice of choosing too many names in a short span of time. current. should not be used for a motto by the novice magician. the would-be magician is creating a case for magical multiple identity disorder of sorts by engaging in this sort of behaviour. Define your aspirations or goals as developed through meditation or prayer so that you better understand them and can express them to yourself and others. Greek. In essence. Be original in choosing your motto – do not choose another magician’s motto or magickal name! The same applies to the use of the name of a deity from any pantheon – do not use it if at all possible. as well as undermining any meaningful and lasting mystical connection which should be taking place when linking the motto with the magical personality. .

Siegfried or Arthur all have images and concepts that these names immediately conjure that reflect the being from the pantheon or legend.e. Lilith is seen as a demon in most of the JudeoChristian material. while very strong and appealing. Obviously. but also on your meditations and dreams leading up to choosing a motto – consult the journal frequently during the process of creating the motto. Take time to weigh all the possible implications for choosing an explicit motto that will accurately reflect those aspirations. Pendulum. who had arrogance and pride in his abilities and invulnerability. Be creative! Be diligent in working out your motto – nothing is more fulfilling than creating something for your magickal self. not only in your daily life but in your magickal one as well. goals. Create a motto or name that is free from any preconceived concepts within the magickal community – avoid the motto of someone else. geomancy. Tarot. Copyright © 2008 Samuel Scarborough The main thing to remember when choosing a motto is that it is supposed to express your aspirations and goals while working to be a better person and striving towards that union with Divinity. i. and dreams. not only on your divinations. Lilith. Zeus a womanizer who often did not do the right thing for mankind. Keep detailed notes in your journal. or Siegfried. especially a famous or infamous magician. Geomancy. or dowsing with a pendulum. Choose carefully and with deliberate consideration when working out what your motto is to be based on your preliminary work in setting your aspirations to a word or phrase. Thor. Some of these names. Remember that taking on a motto or magickal name is like being reborn with a new name but first your old self or name must “die” symbolically for the new name to help you formulate the magical personality built around the name or motto. The same applies to the choosing of the name of a deity or demigod or even a mythical hero. Zeus. Perseus.Volume 2 . I s s u e 3 Page 43 Ars Sententia The Art of the Motto: Choosing Your Motto (continued) • Do a divination on your motto – use a method of divination you are comfortable with. Be discriminating in your Work. work with it so that the link between the physical person of everyday and the magical personality of the Great Work are firmly established. have some rather negative karma attached to them. . Many such names have very specific concepts that are attached to them. Heracles. etc. Double check yourself through a divination – use a method that you are familiar with such as Tarot. but enjoy the process of working out for yourself what your magical personality is and in establishing that all-important link to it through the creation of the motto. The main thing to remember when choosing a motto is that it is supposed to express your aspirations and goals while working to be a better person and striving towards that union with Divinity. Once the motto is chosen. This is an important and serious part of becoming a magician – the way that a motto is chosen reflects this and the amount of time sincerely contemplating those goals and aspirations.. Take that first crucial step to becoming a magician – create a motto and then work with it daily until you reach the heights of your aspirations. Not all of these negative traits are things that a magician would want to incorporate into their magical persona and personality and certainly these are the negative traits that a well balanced magician would have overcome as part of their personal Work. • Always keep notes on what you are doing and always review these notes.

Butler.. Farrar. Michael. ME. Chic & Sandra Tabatha. Greer. Kaldera. USA: Llewellyn Publications. Darcy. VT. 2004. Silver. Mysteria Magica. Llewellyn Worldwide. Melita. ________________. Minnesota. St. Volume 2 of The Magical Philosophy Series. Paul. Minnesota. _______________________________. UK: The Aquarian Press. 1998. _______________________________. USA: Samuel Weiser. Kearton. Paul. UK: Aquarian Press. St. Inside a Magical Lodge. USA: Llewellyn Publications. 257 – 259. 1980. Raven. ________________. York Beach.. York Beach. Applied Magic and Aspects of Occultism. Magick Without Tears. but enjoy the process of working out for yourself what your magical personality is and in establishing that all-important link to it through the creation of the motto. 1992. Raymond. Paul. Minnesota. Llewellyn Worldwide. St. Cicero. Denning. 1998. Esoteric Orders and Their Work and The Training and Work of an Initiate. USA: Llewellyn Publications. Northamptonshire. Donald Michael. USA: Llewellyn Publications. Llewellyn’s 1999 Magical Almanac. _______________________________. Paul. 1998. USA: Llewellyn Publications.G. St. 1969. Buckland’s Complete Book of Witchcraft. ME: USA: Weiser Books. 1996. Planetary Magick. and Skinner. USA: Llewellyn Publications. Francis. Circles of Power. The Magical Temple. Minnesota. USA: Llewellyn Publications. 1987. 1991. Minnesota. The Magician: His Training and Work. ________________________. USA: Holmes Publishing Group. Self-Initiation into the Golden Dawn Tradition. The Golden Dawn: The Inner Teachings. Paul. Llewellyn’s 2005 Magical Almanac. “Magical Names”.Page 44 Hermetic Virtues Ars Sententia The Art of the Motto: Choosing Your Motto (continued) Bibliography Buckland. Edmonds. 1997. USA: Samuel Weiser. USA: Wiltshire Book Company. Paul. Rochester. New York. Osborne. Be discriminating in your Work. ________________. St. USA: Llewellyn Publications. Techniques of High Magic. Minnesota. Cassel’s Latin English Dictionary. The Essential Golden Dawn. 1991. 1980. 1997. Crowley. USA: Llewellyn Publications. Magick in Theory and Practice. King. Stephen.. USA: Castle Books. The Sword and the Serpent. 1992. W. 2003. USA: Llewellyn Publications. WA. NJ. Küntz. Tannin. and Phillips. Inc. ________________. Custer. WA. Ravenwolf. Dion. St. and Schwarzstein. Aleister. New York. Wellingborough. Volume 3 of The Magical Philosophy Series. USA: Phoenix Publishing. St. Minnesota. Minnesota. Modern Magick. 1998. Book 4. St. London. Minn. ________________. pp163 -167. Torrens. The New Encyclopedia of the Occult. Paul. 1996. UK: The Aquarian Press.. Minnesota. 2004. The Foundations of High Magic. pp. Paul. 1998. Paul. Janet and Stewart. Learning Ritual Magic. USA: New Falcon Publications. The Golden Dawn Source Book. Kraig. New York. North Hollywood. London. Tempe. ____________. Fortune. Volume 1 of The Magical Philosophy Series. Inc.E. John Michael. CA. Secaucus. USA: Destiny Books. 1987. AZ. Minnesota. 2003. Paul. USA: Macmillan Publishing Company. R. St. USA: Llewellyn Publications. Inc. 1991. Paul. . 1998. 1989. A Witches’ Bible: The Complete Witches’ Handbook. Be creative! St. “Choosing a Magical Name”. 1987. St.

" (1) Emphasis is mine. . I was looking at its use in terms of the Sphere of Sensation and the 0=0 ritual. banishing. Yet study of Golden Dawn history and texts has revealed the original Golden Dawn was nowhere near as clever as later developments. Secondly. so didn't actually read the paper other than to check that I was saying the same words as everyone else in the order. For years. but the INVOKING one? When we look at the Golden Dawn. it revealed some things I didn’t know. but had never actually used it. we often miss something important from the past that is staring directly in our face. Looking at it with fresh eyes. if performed daily. would instil that important initiation's symbols into the Sphere of Sensation. We assume that the original adepts got it all right and that the things we know and love about the Golden Dawn were there in the first place.Volume 2 . the 0=0 ritual is about a four-fold purification and consecration but there is also the connection with the divine forces that is the opposite of a banishing. Along with its chum. Why would you need to banish all the time? True. So I wanted to find out what the original GD used – an invoking pentagram? – and I went back to the original instructions and knowledge papers to find out. But have we made a mistake? What if it is NOT the lesser banishing ritual that is the most important. I had come to the conclusion that the LBRP was a microcosmic re-enactment of the 0=0. If you keep doing that you will have nothing left!" She believed that the Golden Dawn was told to do an LBRP before every ritual (which the modern Golden Dawn does). the rituals of the pentagram papers for the outer order were consistent since the beginning to the closure of Whare Ra but what I saw when I read them was something I didn’t expect. we look through eyes tuned to Tiphareth in the King Scale. Surprisingly. like many people. there was a flaw in this idea and that was the concept of banishing. "Make in the air towards the East the invoking(1) PENTAGRAM as shown. in that it has been borrowed by almost every magical order in the last 120 years. However. I s s u e 3 Page 45 In Defence of the Lesser Invoking Pentagram by Nick Farrell The lesser banishing ritual of the pentagram is considered the most important ritual of the Hermetic Order of the Golden Dawn. Firstly. the 0=0 ritual is about a four-fold purification and consecration but there is also the connection with the divine forces that is the opposite of a banishing. I had assumed that I knew the banishing ritual of the pentagram. it is performed before every ritual. Why would you need to banish all the time? True. She flippantly said that one of the problems she had with the GD tradition was that it was "banishing. bringing the point of the dagger to the centre of the pentagram…. In my previous papers on the Lesser Banishing Ritual. which. the knowledge paper does not describe the banishing ritual at all. The breakthrough came when I was talking with a very experienced magician who is not connected with the Golden Dawn tradition. banishing all the time. the cabbalistic cross. Things that are happening in modern Golden Dawn orders are a lot more magical and interesting than anything Westcott and Mathers dreamed up but since the lines between the past Golden Dawn orders are cut. But was this true? For years I had known that the Golden Dawn had an invoking ritual of the pentagram. the ritual described is called the Lesser Ritual of the Pentagram – not the Lesser Banishing Ritual of the Pentagram.

as the reasons used. where the divine names are placed in the invoking pentagram with a dagger. the divine name is projected into the pentagram using the sign of the enterer at the point that the name is vibrated. The next thing that was clear is that the invoking pentagram was different from the method that the modern GD teaches to do the banishing pentagram. However. In the modern GD.e. i. other than the reference to getting rid of obsessions. he is a valid historical resource about what he was taught about the 'LBP'. I assume that was because the banishing ritual would enable you to sleep better! However. This is fine. So where did the idea of a projection sign with the pentagram come about? In a second paper for neophytes. "For Banishing use the same Ritual. the projection sign is mentioned. The Uses of the Pentagram Ritual. it is also clear that. but reversing the direction of the lines of the Pentagram. The neophyte is instructed to imagine an image of an obsession and project it "out of your aura (sic) with the saluting sign of a neophyte and when it is about three feet away. which says that the little ritual is the key to everything magical. This is not described in the knowledge paper. .Page 46 Hermetic Virtues In Defence of the Lesser Invoking Pentagram (continued) The banishing ritual gets an aside in the last paragraph of the paper. This is the complete opposite of received wisdom. it is talking about the invoking and not the banishing. where it points out that they work because they are have similarities to the Earth pentagrams of the inner order(2): (2) They are not Earth pentagrams because they are not opened by spirit or have the sign of an Ox in them. the outwards projection of energy using the divine names. The fact that he refers to the rite by its traditional name of the Lesser Ritual of the Pentagram probably means that he is referring to the invoking pentagram rather than the banishing. the banishing ritual is not any more important than the invoking one. but it certainly indicates that modern GD groups do their Lesser Pentagrams a slightly different way from the original order. His take on the ritual. Another GD paper suggests that a neophtye should use the banishing ritual at night and the invoking one in the morning. while I still think Aleister Crowley is the most over-rated magician since Paul Daniels. are valid and are an enhancement of the original idea. This a minor point." The first thing that crossed my mind was that the Lesser Banishing Ritual of the Pentagram was considered much less important than its invoking cousin and is simply a footnote. Now. Let us look at the other witness. The only other reference we have to the Lesser Ritual of the Pentagram is in inner order documents. it is also clear that … the banishing ritual is not any more important than the invoking one. it is talking about the invoking and not the banishing. The implication is that a banishing ritual of the pentagram would be carried out the same way. appears in Magic without Tears but fails insofar as it is not clear whether it is to the banishing or to the invoking that he refers. when the paper talks about using the Lesser Ritual of the Pentagram to enhance visualisation skills." The lesser banishing ritual of the pentagram is then performed to dissolve it. when the paper talks about using the lesser ritual of the pentagram to enhance visualisation skills. Indeed. Indeed. prevent its return with the sign of silence.

while the invoking ritual mirrors those aspects of the 0=0 which draw your higher self to you. You are binding this statement into a magic circle. the candidate starts with their sphere of sensation so black that it is impossible to see the four pillars of their sphere of sensation. such as habits. The GD material implies that both the invoking and the banishing provide protection. Its use is permitted to the outer order that neophytes may have protection against opposing forces and might have some idea how to attract and come into communication with spiritual and invisible things. This divine force spiritualises the room so that anything that does not operate on that frequency cannot get in. then. the answer lies in what the LRP actually does. … the banishing ritual of the pentagram is the purification and consecration aspects of the 0=0 ceremony. The invoking allows you to bring things into your life that you want and brings about your connection with spiritual forces. During the four-fold purification process the aura is cleared. The question. . the banishing ritual of the pentagram is the purification and consecration aspects of the 0=0 ceremony. The banishing is designed to protect by repelling the sphere of sensation from lower astral nasties and connecting the person to their higher self. then. becomes how this can be done when we are trained to perform a banishing ritual as a form of protection before all our workings. Air. In other words. Recently a person who came into contact with a temple I know said that he had been performing the Lesser Banishing Ritual of Pentagram every day for 15 years and had felt it had not got him anywhere. including meditation. However.Volume 2 . This is most of the protection you need. He started making the spiritual and material progress he craved. However. the candidate is also exposed to spiritual forces represented by the visible and invisible godforms. by virtue of the divine names. In the 0=0 ceremony. You are asserting the dominance of spirit over the elemental nature. the invoking ritual is just as important to this process. that you do not want. the angels and the pentagrams and the fact that the six rayed star is placed in your aura." So now we have some idea of how the Lesser Ritual of the Pentagram is supposed to be used by those in the outer order and how it is just as important to use the invoking pentagram as it is the banishing one. It can be used to remove those parts of your personality. as a spiritual practice. they should be used at least on a 50/50 ratio with the emphasis being on the invoking. you are saying that you are human and manifest the elements of Spirit. So it is clear that the obsession with the banishing pentagram needs to be tempered by the same amount of use as the invoking one. All you need to do is to tune your sphere to either throwing things away or drawing things towards you. Well. The danger. When you are drawing your spiritually-empowered pentagrams and calling up your angelic guardians. of just doing lesser banishing pentagrams is that you would not be drawing these forces to you. Fire. powered by the divine energy of your higher self. In fact. It was suggested by the head of a temple that he try the invoking pentagram instead and suddenly everything changed for him. while the invoking ritual mirrors those aspects of the 0=0 which draw your higher self to you. I s s u e 3 Page 47 In Defence of the Lesser Invoking Pentagram (continued) "This lesser ritual of the pentagram is only of use in general and unimportant invocations. Water and Earth.

in the waning moon. and things you want in your life in the waxing moon. Copyright © 2008 Nick Farrell . so you might end up using a banishing more often than you think. the Invoking Pentagram has a direct effect on the person performing it. If you were doing a middle pillar exercise.. However. The likelihood of the forces of darkness being interested in the first magics of a 0=0 is incredibly low. Rather than becoming 'guardians' and 'protectors'. This ritual would be guided by the phase of the moon. it my opinion it would be better to do one ritual in the morning independent of any other rituals or meditations you might perform. the temples of the modern orders of the Golden Dawn perform a Lesser Banishing Ritual of the Pentagram to protect the working. You could then divide your magical programme into things you want to get rid of. you don’t need it. it might be time to re-think this idea. Over a period of time this would have a tremendous positive effect on the person's spiritual life. Since we have seen that the working would be protected by either the invoking or the banishing. … What you are doing is drawing . Before each working. It might be that the invoking is more appropriate.Page 48 Hermetic Virtues In Defence of the Lesser Invoking Pentagram (continued) The banishing protects you from internal and external harm when you need it. What you are doing is drawing their energies into your sphere of sensation. So you would do a banishing on a waning moon and an invoking on a waxing moon. So if you were doing your general daily meditation. you would do a banishing. If you aren’t. Over a period of time this would have a tremendous positive effect on the person's spiritual life. you would perform the invoking pentagram ritual because you would want to gain information. Besides drawing other forces to you. if you were meditating on your own shortcomings. you would use the invoking one before your working. While there is something to be said for the GD's morning and afternoon alternating invoking and banishing rituals. If you want to attract an angel. If you are being attacked by the denizens of hell. energies into your sphere of sensation. because you would want to get rid of something inside you. it would be an invoking pentagram because you would want to draw the powers of those divine names to you. you would use the banishing ritual to get rid of them. Besides drawing other forces to you. It also begs another question. although it is possible that your own shadow might cause them a few headaches. the Invoking Pentagram has a direct effect on the person performing it.. Our modern orders have in many ways moved forward but perhaps it is time that the Invoking Ritual of the Pentagram was restored to its former glory and becomes the subject for more experimentation. the Angels and divine names work differently when you perform an invoking pentagram.

It is stated that the count of Toulouse had heard of its existence. or 1155. The “archives” of the group are again transferred to the Crypt of the Three Kings at the ancient Swedish capital of Uppsala in the reign of King Inge. In this brief sequence. Ormus. His spiritual descendants. a “seraphic” priest (earlier stated as “Serapic”). Mark in the year 43. smuggle the relic back to Venice in a barrel of salt pork and cabbages.E. is “converted” to Christianism in Alexandria by St. (1) Of what use would torches. The wisdom of these ‘fathers of the desert’ allegedly was an amalgamation of the old wisdom of the Magi. as well as connecting up historically – attested events that are also linked by history and genealogy. or 96 CE. Ormus started an order in Alexandria having the "rose-cross" as symbol. • The body of St Mark. light or glasses be if the people do not wish to see! In this brief sequence. for his Scottish Rite of 1722 and the several following 18th century “Scottish Rites” (see separate table on pages 63-65). Mackenzie as well as A. the number of “cross-references” to other Legenda or assem- blages of “founding myth” is astounding.D. under Norman aegis (Rotrou II of Perche. Briefly. to the number of seven. so die leute nicht sehen wollen!”(1) For several years I have been intrigued by the various “historical” elements making up what may be called the “Ormus Legenda”. stolen from Alexandria by two Venetian merchants in 827: Buono of Malamocco and Rustico of Torcello.Waite. Baron de Westerode. Then the whole group transfer to the abbey of Kilwinning in Ayrshire.E. Baron Tschoudy. J. who go by the name of “the Brethren of Light”. Authors as well as Masons like Thory. the number of “crossreferences” to other Legenda or assemblages of “founding myth” is astounding. the count ordered the Frenchman Arnaud to travel to Thebes. transfer to Calabria in the 11th century. after which he “reformed the doctrines of the Egyptians. Scotland. where Arnaud was initiated into this secret order.Volume 2 . When he returned to Toulouse. “a Serapic Priest of Alexandria and Egyptian Sage”. although previously drawn upon. or 96. Here are just a few : • It is said that there existed in Egypt a secret order called the Brethren of the Orient. given wide circulation in esoteric circles by the creation of the Primitive Misraim Rite. they formed the foundation of ‘L’Ordre d’Ormus’. with his three degrees of the Order of Kadosh. Thence there is a descent via a Calabrian hermit called “Ursus” to the abbey of Orval in the Ardennes. In 804 A. According to other Masonic traditions. It is stated that a certain Ormus reformed these teachings and doctrines. in 1140. CE. cousin of the Montgomeries). and Christianity. in accordance with the principles of Christianity”. This Order was allegedly also known – in French – as the ‘Ordre de Kadosh’. the essential elements are: 1) 2) 3) 4) 5) Ormus. . “founder of the Order”. notably by Swedenborg. Egypt. Marconis. the priests of ancient Egypt. is said to have been converted by St. refer to these Kadosh Fathers. in order to avoid discovery by customs officials. as well as connecting up historically – attested events that are also linked by history and genealogy. Mark in 43. I s s u e 3 Page 49 The Origins of Heredom of Kilwinning by Ian Cowburn “Was helften facheln licht oder brillen.

the transfer of the archives to Uppsala brings us full circle (“Orobouros”) by following the trail of the Varangs via Old Novgorod and Kiew to Byzance. issue 5. And a third to the “Royal Arch” workings of the late 17th and early 18th centuries. the “Mother Lodge” of Scottish Masonry and was situated in the territories of the Montgomeries. whose Scottish Rite dates from 1722 and was transmitted to Cagliostro in Curland early in his long career. was. How and from whence did the assemblers of the Primitive Misraim Rite collect this. These same families seem to steal through the thickets of British woodland elf lore.1. The Cathars were persecuted in Italy 1150-1224 and were compelled to perform their Rites in woods and forests. was founded by a member of the same tightly-knit family group of Norman knights as was Kilwinning. being the patron of the Carbonari! • And finally. besides being founded by the same family as Santa Eulalia. at first sight. It is curious and stimulating to see that the avatar of the “Tail of the Dragon” constellation (“Astarot”) follows this same trail from Uppsala to the Normans of Sicily and Calabria where it snakes its way into the Ghibelline tradition of the German Empire. later the “home base” of Joachim de Flore. Summer 2008 . at first sight. along with Gilbert de Clare and others. Tommaso Campanella. which is one of the geographical nodal points of the Rennes. the Setons and the Stewarts. too . unlikely and incoherent string of events? Who first started fitting them together? One answer would seem to lie with Emanuel Swedenborg.1772 (2) Hermetic Virtues Vol. all names familiar to Rosicrucian history and legend.3. Robert the Bruce’s Queen.le-Château/Gisors scam. with the Varangian Guard. like the stregha and the Carbonari. with Isabella of Mar. unitarian doctrine of "poverty and equality". and it is not improbable that the latter are derived from one of their branches. a hermit in the Hermetic sanctuary of the Cistercian abbey of Sambucino. “Ursus” is one of the code words for the R-l-C Merovingian roleplay. • Calabria was also a major centre for the stregha culture and the later Carbonari. a Calabrian monk. unlikely and incoherent string of events? Who first started fitting them together? • Kilwinning.Page 50 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) • The Calabrian monastery of Santa Eulalia. Emanuel Swedenborg 29. the original Swan Knight. a century after the foundation. closely associated with Godefroy de Bouillon.1688-29. Some writers claim that a group known as the "Illuminated Ones" was founded by Joachim and taught a primitive. is notably associated with the creation of the Order of the Thistle. II. another trail seems to lead to the various “Rose Croix d’Orient” legenda and the Byzantine/Venetian connection…. supra) in the person of Sigmund of Luxemburg! (2) How and from whence did the assemblers of the Primitive Misraim Rite collect this. whose leaders also joined Misraim. James Stewart. • Ursus later moved to the Abbey of Orval in the Ardenne. followed the doctrine of Joachim de Flore (1130 – 1202) who was a disciple of Ursus. later taken up by the Moravian Brethren. to rejoin the Ardenne line (Orval. as is widely known.

as all the records have been lost. From Kilwinning Lodge proceeded the Lodge of Scone (crowning place of the Kings of Scots) and Perth in about the year 1195. High Constable of Scotland in 1157 and a liege man of the King of Scots. St. the date commonly assigned to the building of the Abbey is 1140. It is more than likely that they came to Kilwinning from the Monastery at Kelso. that is to say that they had adopted the ideals of the Abbey of Tiron near Chartres in France. This legend is curiously mirrored in the reports of the Seven Knights of Ormus moving from Calabria in Italy to Kilwinning at the same time. However. One source dates the foundation of Kilwinning to 1157. the chief benefactor being the Norman Hugh de Morville. Whether these records were involved in the destruction which overtook the building at the period of the Reformation (1560) has never been clearly ascertained. The Norman family of de Morville was closely connected to other Norman families in England. some very beautiful in design. They are later purported to have transferred the Archives of the Rose Cross of the East to the Crypt of the Three Kings in Uppsala in Sweden in 1155. cousin of the Montgomery family of Belesme. The Lodge of Kilwinning is reputed to have been held in the Chapterhouse. like the Grandmesnils. or Winning. The Morvilles came to England in 1066 and settled in the great Huntingdon Earldom that passed to David of Scotland. along with many other Norman knights who accompanied him on his assumption of the Scottish throne. ascribing it to Sir Richard before he succeeded his father as Constable in 1162. ascribing it to Sir Richard before he succeeded his father as Constable in 1162. On the broken walls and mouldering arches of the Abbey numerous and varied masons' marks may be seen. A party of Calabrian masons is supposed to have come there under the direction of Rotrou II of Perche. as is confirmed by a charter now in the archives of the Grand Lodge of Scotland. founded a Celtic monastery (cill) by the Garnock River in the Lordship of Cunninghame in Ayrshire. Little else is known of the early history of Mother Kilwinning. which have since disappeared). Scotland and Southern Italy at this time (and in Ireland twenty years later). to have been copied from a register in London by Hugh Coulter and found amongst papers at Eglintoun Castle. as the Morvilles held land there also. . one of whose members was head of the above-mentioned Abbey of Santa Eufemia in Calabria. for the purpose of building the Monastery of Kilwinning and to have founded there the first regularly constituted Lodge in Scotland. known as Tironensians. in the Rev. the date commonly assigned to the building of the Abbey is 1140. The Abbey of Kilwinning was built some centuries later.Volume 2 . W. Lee Kerr’s book “Kilwinning Abbey”. David I. I s s u e 3 Page 51 The Origins of Heredom of Kilwinning (continued) Mother Kilwinning About the end of the seventh century. One source dates the foundation of Kilwinning to 1157. Finnan. The monks of Kilwinning were members of a branch of the Benedictines. Scotland and the settlement of Kilwinning took its name from him. (This source was said. However. Wales. Tradition affirms that they were carried away by the Tironensian monks to France on the downfall of Catholicism in Scotland. a chamber measuring 15 x 8 m and situated on the Eastern side of the cloisters.

and Baron of Roslin. In the accounts of the Lord High Treasurer of Scotland published by the Lords Commissioners of the Treasury (Edinburgh) 1877." A disastrous fire occurred at Eglintoun Castle in 1544 and this may account for the loss. in 1286 held a Lodge at Kilwinning and initiated the Earls of Gloucester and Ulster into the Order.Page 52 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) With the destruction of the buildings certainly perished some Abbey records.172. After the establishment of the Kilwinning Lodge and that of York (1285. registers of miracles. Clair. shows that these two Earls were present in that year at a meeting of the adherents of Robert Bruce at Turnberry Castle. Richard de Burgh. and were concerting plans for the vindication of his claims to the Scottish throne. to a Grand Master chosen by the Brethren and approved of by the Crown. Tytler. The hereditary Grand Masters ruled their Lodges without interruption until 1736. he. when not a Mason himself. Earl of Ulster and David of Strathbogie. in his memorials of the Eglintoun family says: “it has generally been supposed that the Cartulary of Kilwinning was preserved in the Crater Room at Eglintoun Castle. and to his successors. James I (1406-37) James I. 1437-60 On one occasion at least King James IV visited Kilwinning Lodge. there is the following entry: "On Fryda. was employed by King Stephen in 1135 to build four Abbeys. in his History of Scotland. when William Sinclair.: the antiquity of the Grand Lodge of York over other English Lodges has always been acknowledged by the whole Fraternity). histories. which is about 30 miles west of Kilwinning Abbey." . by Archbishop Giffard . The Scottish Freemasons always owned their King as Grand Master. appointed one of the Brethren to preside as his deputy at meetings and to regulate all matters concerning the Craft. etc. but after a diligent search in that repository. the principles of operative Freemasonry rapidly spread through both Kingdoms and several Lodges were erected in different parts of the island. resigned the hereditary office into the hands of the Scottish Lodges. the Builder of Roslin Chapel. Earl of Pembroke. and the Church of St. 1406-37 was Royal Grand Master until he settled a yearly revenue of four pounds Scots. xiii Novembria (1491) in Kilwynnyng to the King before the supper and efter. Stephen at Westminster. Eglintoun Castle James. two Nunneries. it has not been found.. the last heir in the direct male line. The Earl of Gloucester’s ancestor Gilbert de Clare. including the Pensile Tables which contained the genealogies of buried persons. Fraser. p. Earl of Atholl: the antiquity of the Grand Lodge of York over other English Lodges has always been acknowledged by the whole Fraternity). the members included the same Gilbert de Clare. James II. xx vnicornis. Lord Steward of Scotland. The Barons of Roslin assembled their Grand Lodges at Kilwinning and the Masonic Courts were held there. the principles of operative Freemasonry rapidly spread throughout both Kingdoms and several Lodges were erected in different parts of the island.. to be paid by every Master-Mason in Scotland. After the establishment of the Kilwinning Lodge and that of York (1285 . Earl of Orkney and Caithness. James II (1437-60) favoured the Lodges with his presence and granted the office of Grand Master to William de St. Earl of Gloucester and his son-in-law Ralf de Monthermer.

Earl of Glencairne and his troops. Queen of Scots. In 1543 the first outstanding Protestant preacher. being destroyed. vestments and all other “images. following which pictures. papal authority was no longer to be recognised in Scotland. books. joined the murderers in St Andrews Castle and were captured by a French fleet and sent to the French galleys.. Wishart was hanged and his body burned in March 1546. A Hamilton. including John Knox. vestments. Protestantism at this time in Scotland was also becoming widespread and a following was building up. This led to the altars. During the month of May in 1560. their pro-French policy and the Catholic church. he was also the president of the council appointed to prepare and publish the Catholic theological reply to the spread of Protestantism. third Earl of Eglintoun and Lady Jane Hamilton. arrived in Scotland. By 1544 Kilwinning Abbey had 17 monks.) It is probable that this was an entertainment given at the expense of the King when holding High Festival there. monasteries. especially the stained glass windows depicting the Christ. Argyll and the Protestants of the West.Volume 2 . but no abbot in the sense set out by St. During the 1559 Protestant Reformation it is reported that in September of that year an attack was made on Kilwinning Abbey . the Abbey was ‘cast down’ by the earls of Glencairne. the lay abbots continued to enfeof the monastic lands. to Paisley Abbey. the celebration and attendance at Mass was forbidden under pain of imprisonment. According to the Act. a son of the House of Roslin. Kilwinning Abbey During the 1559 Protestant Reformation it is reported that in September of that year an attack was made on Kilwinning Abbey by Cuthbert de Cunninghame. became Archbishop of St Andrews. Duke of Chatelhérault. their main interest was in the lands of the church. John.. To safeguard their own interests. aged 15. the Virgin and all the images of Saints. following which pictures. although they retained their administrative title such as Abbot and Prior. In the "Eglintoun Papers" it is also recorded that "Henrie Sinclair. mansions and dwelling places adjacent thereto with orchards and yards of the same). torture and even death. books. choir stalls. chantries. which office he exchanged with Gavin Hamilton for the Deanery of Glasgow in 1550. Dean of Glasgow. statues. the first Book of Discipline recommended that the Scottish Parliament should ‘utterly suppress abbeys. Benedict. 1554. A very considerable sum in those days. screens and wooden furniture were broken up to provide another bonfire on the Abbey Green. became Abbot or Perpetual Commendator of Kilwinning in 1541. canonries and colleges other than presently are parish kirks or schools (except only the palace. He became a monk at a very early age and was placed in Kilwinning Abbey before moving. cathedral kirks. A Protestant Confession of Faith was approved but the reformed church received no financial endowments. idols and popish stuff’ were burned on a huge fire on the Abbey Green. the ornamental structure of the tombs (and some actual graves) and the windows. George Wishart. by order of the Protestant Lords of Secret Council. friaries. In August 1560 the Reformation Act was passed by an illegal parliament of lay abbots. nunneries." was a witness to the marriage between Hugh. Doors. chapels. The death of James V two years earlier led to the succession to the throne of Mary. idols and popish stuff’ were burned on a huge fire on the Abbey Green. It is recorded that Henry Sinclair. I s s u e 3 Page 53 The Origins of Heredom of Kilwinning (continued) (The unicorn was a gold coin. daughter of James. on 13th February. aged one week. In 1561. By 1545 he had organised a conspiracy against the government of the Regent Arran and Cardinal Beaton. . statues. Extremists. this was followed by the murder of Cardinal Beaton by Wishart’s supporters in May 1546. vestments and all other “images. as the barons were not interested in destroying and replacing churches. lesser barons and lairds with an eye to social advancement. valued about a pound sterling.

Lands previously feued to the Hamiltons were granted to the Cunninghames. Kilwinning Abbey was ‘cast down’. he described the structure of the monastery as solid and great. Argyll and the Protestants of the West. Kilwinning Abbey had been plundered by the earls of Glencairn and Angus as early as 1513 and invaded again in the 1540s by some of Wishart’s followers. or the Scottish Benedictine Abbey of St James at Ratisbon (today known as “Regensburg”). A letter under the Great Seal dated 20th January 1552 refers to recent raids. Kilwinning Abbey Changes came about in Kilwinning with the death of Gavin Hamilton in the Civil War of 1571. It is probable that two parts remained intact. survive the attack of 1561. however. pewter. Bed clothes. fifth earl of Eglinton. In 1561 by order of the Lords of Secret Council. bought from William Melville ‘all disposable rights of the Abbey’. Much of Kilwinning Abbey did. food supplies. however. flesh. He was shot at Montgreenan after being involved in the long feud between the Montgomeries and the Cunninghames and charged with being accessory to the murder of Hugh. its altars. the Montgomeries and the Cunninghames. coats.Page 54 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) Religious houses all over Scotland had been physically under attack for a long time before 1560. Queen of Scots. tins and many other items were stolen. the ornamental structure of the tombs (and some actual graves) and the windows. day and night. with a fair steeple of seven score feet high (42. Benedict would have disappeared before 1560. Kilwinning Abbey was ‘cast down’ by the earls of Glencairn. Altar vessels and domestic furnishings were looted. meal. survive the attack. the church fair and stately. even on the church. Doors. books. Much of Kilwinning Abbey did.67 m). in Germany to avoid these turbulent times and any community life as recognised by St. The final acts in the Abbey’s long history did not take place until after the assassination of Alexander Cunninghame on 1st August 1586. pictures. choir stalls. near the Watergate in Edinburgh. malt. as the displaced landlord resisted the newcomer and both attempted to collect rents. This affected the tenants. In 1561 by order of the Lords of Secret Council. statues. habits. A number of the monks of Kilwinning Abbey may have fled by 1560 to France. the Low Countries. The two great families of influence in North Ayrshire. Hamilton was killed fighting for Mary. In 1603. the dwelling places. The estates of the Abbey were declared the property of King James IV around the period April 1592 but were later declared no longer ‘church lands’ and regranted to William Melville on 17th May 1592. which the barons in 1560 were anxious to preserve and the area of the church used as a parish church until 1774. Hugh. on the lands and the goods of Kilwinning Abbey. especially the stained glass windows depicting Christ. William Melville was appointed Commendator on the 5th August 1591. fish. the Virgin Mary and all the images of Saints were all destroyed. screens and wooden furniture were broken up to provide a bonfire on the Abbey Green. The estates of the abbey then passed to Alexander Cunningham. vestments. son of the Earl of Glencairne. When seen by Timothy Pont at the beginning of the 17th century. fourth earl of Eglinton. This led to the monastery being attacked. had their share of the spoils of the monastery. Thereafter. . all of free stone cut.

the Young Pretender and the last of the Stuarts. as the representative of the Scottish Kings. The traditional history of the Order represents the First Degree as dating from the time of King David I of Scotland. Tirshatha: Where was it afterwards re-established? SGG: At Kilwinning. The Lodge of Constancy at Arras preserves an original charter of the Order granted to their Chapter in 1747 by Charles Edward Stuart and signed by himself. Rose Cross of Heredom (later “Knight of the East”) Heredom of Kilwinning Swedenborg later inserted the degree of the Chapter of the Red Cross of Enoch after the Craft degrees. Robert Bruce founded the Order of the Rosy Cross of Heredom of Kilwinning after this battle. advanced by Ramsay and other partisans of the exiled House of Stuart. Charles Edward. obviously representing the Royal Arch. 24th June 1314. was based on the conviction that the “Chevalier de St. later Kadosh. M. in 1157. Tirshatha: Where was that Order first established? SGG: On the holy top of Mount Moriah in the Kingdom of Judea. under the 1274-1329 title of "Rose-Croix Chevalier Heredom de Kilwinning". . beyond the Craft : I. where the King of Scotland first sat as Grand Master. he also added the governing 7th degree of the Council of the Eastern Monarch.Volume 2 . This "Royal Order" Robert I “the Bruce” is now conferred by the different Continental Obediences. From the Ritual for the Degree Knight of Kilwinning: Tirshatha: What is the highest and most sublime Degree of Masonry? SGG: The Royal Order of Heredom of Kilwinning is so named. Knight of Kilwinning (later “of the Black Eagle”) II. According to the French annalist of Freemasonry. I s s u e 3 Page 55 The Origins of Heredom of Kilwinning (continued) The Traditional Rite of the Order of Heredom of Kilwinning There are two degrees in the traditional rite of the Order. George” was the hereditary head of the "Royal Order" of Bruce. Seven degrees for the Seven Brothers of Ormus…. reserving to himself and successors on the throne of Scotland the office and title of Grand Master. There is also evidence that the whole system of Templary. Thory. and the Second Degree as instituted by King Robert the Bruce on the battlefield of Bannockburn. reserving to himself and successors on the David I throne of Scotland the office and title of Grand 1124-1153 Master. Robert Bruce founded the Order of the Rosy Cross of Heredom of Kilwinning after this battle. believed that he possessed this hereditary right and distinction and granted Charters to Lodges on the Continent. to commemorate the valour of a band of Scots Knights Templars who had rendered him signal aid in that great victory. Sons of the Valley.

issued charters prior to the formation of Grand Lodge. Clair (3) ciliation in 1807. Kilwinning is referred to as an ancient Lodge. of the French Branch (of Heredom) in 1807 makes the Mason of Heredom be the Knight of the Tower (trowel in the one hand and sword in the other). However. The Grand Lodge was thus reconstituted and erected on 30th November 1736. The Grand Lodge then put St. which he or his successors had. herself. issued charters prior to the formation of Grand Lodge. Mary's Chapel of Holyrood as No. (iii) A Kilwinning Minute of 1659 says that the Six Quarter Masters of Cunninghame. Indeed. since she. assembled thirty-two Lodges in and about Edinburgh and resigned into their hands all right. Indeed. William St. Mother Kilwinning possesses no charter even today. Thory. From 1744 to 1807. as we have seen. Carrick. Mother Kilwinning remained outside the Grand Lodge of Scotland and continued to grant charters and hold meetings independently. and the Rosy Cross to correspond with the degrees of Scotch Master. who was "Atharsata. 2. since she. who withdrew from Grand Lodge. . herself. 1 and Mother Kilwinning as No. although possessing few early records (for reasons already explained) she may claim precedence over other Lodges for four reasons: (i) The fact that she had issued charters for the erection of other Lodges from time immemorial. Mother Kilwinning possesses no charter even today. hereditary Grand Master of Scotland. The Auld Lodge (3) The Present-day Kilwinning Lodge Portrait © The Grand Lodge of Scotland. although possessing few early records she may claim precedence over other Lodges.Page 56 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) In 1736. the fourth and last step converted into the Templar Kadosh. Clair of Roslin." These would seem to be duly Passed Masters and would correspond with what we hear of as "Heredom" in Durham.) (ii) The existence of documents relating to chartering of the Lodges of Scone and Perth founded in 1193. and preserved in the archives of the Grand Lodge of Scotland. This verdict greatly annoyed the representatives of Mother Kilwinning. claim or title whatever. to provide as Grand Master over the Masons of Scotland. reproduced by kind permission." or Most Wise. and Barrowthrow continued to meet once a year at Ayr to "tak order with the transgressors of the Acts of Court. (In the Schaw Statutes of 1598. Knight of the East and Prince Rose Croix. successful efforts were made to effect a reconWilliam St.

Nothing survives of his small church at Kilwinning. was created Lord Montgomery in 1449 and was Governor of Kintyre and Knapdale. and is thought to have been buried in the churchyard at Kilwinning. 3rd Lord Montgomery. Saltcoats. also of the Welsh border country (Chirk. Brigit outside the church which he built on the present site of Kilwinning Abbey. There remains a piece of a Celtic Cross said to have been erected by Winning in honour of St. Nothing survives of his small church at Kilwinning. the Locust of Belesme. St. notably in Glenfinnan. including Caerwinning Hill and St Winning’s Well. From 1165 to 1177 the name of Montgomery is mentioned in many grants and Charters and the Clan territories expanded considerably. daughter of Hugh Eglintoun of Kilwinning. but unfortunately. . Hugh. He travelled through the west of Scotland. Winning was a Christian missionary from Ireland who at the end of the 7th C. a renewal of their Charter. converting the locals to Christianity and establishing churches for worship. The fragment of the cross is preserved in the North Ayrshire Museum. and would not at that period have come so far as Kilwinning to ask for privileges to hold meetings in Edinburgh if there had existed in the Metropolis any body of whom they could have derived such authority. and obtained from Kilwinning. went to Scotland with Walter FitzAlan. of the leading Norman family of the Welsh Border Palatinate of Shropshire. Robert de Montgomery.Volume 2 . a number of other local places bear his name. Their grandson. but it was almost certainly on the same site as the later Tironensian monastery. St Winning died around 715. Winning (also known as Finnan) was a Christian missionary from Ireland who came to Scotland at the end of the 7th century. was created Earl of Eglinton in 1507. 7th Chief of the Clan. Clun and the Welsh commotes of Cynllaith and Nanheudwy). built in the late 12th century and dedicated to St Winning and the Virgin Mary. probably on 21st January. acquired the baronies of Eglintoun and Androssan when he married the heiress. St. I s s u e 3 Page 57 The Origins of Heredom of Kilwinning (continued) (iv) The fact that the Canongate Lodge of Edinburgh was constituted by Mother Kilwinning in 1677. a known sorceress. whose father was supposedly the Architect of the castle at Gisors (a further part of the Rennes-le-Château/Priory of Sion roleplay) and whose mother was Mabille. Little is known about the man who gave his name to the town of Kilwinning. converting the locals to Christianity and establishing churches for worship. Alexander. it was no later than the year 1736 that that very Lodge applied for. who became High Steward of Scotland and progenitor of the great Clan Stewart. no trace of the original church or settlement survives. Sir John Montgomery. Robert was granted lands by King David I of Scotland in Renfrewshire and the manor of Eaglesham became the Clan seat of the Montgomeries for many centuries. since that date became his feast day. travelled through the west of Scotland. Some Kilwinning Personalities Little is known about the man who gave his name to the town of Kilwinning. In addition to the town.

one. . Egidia Stewart. Elizabeth. Sir Hew held the offices of Justiciary of Lothian. It is more likely to be Sir Richard. and. He lived in the time of Malcolm Ceann Mhor at the end of the eleventh century. The name Eglinton probably originated from Aidhghlian. was half sister to Robert II. Malcolm IV Sir Hew de Eglintoun is the first member of the family that we know much about. The Montgomeries tried to compromise when in 1425. Uncertainty arises here. who founded the Abbey. Sir Hugh’s brother. 1153 . only child of Godfrey of Ardrossan and they had one daughter. son of Hugh de Melville. Sir Richard fitzHugh died in 1189 and was buried in Kilwinning Abbey. the other his son.65. as his uncle Sir Richard was implicated in the murder of Thomas Beckett the Archbishop of Canterbury and he flew to Rome to seek forgiveness from the Pope. It is believed that he then travelled to the Holy Land where he died at a later date. A charter dated 1205 identified Bryce de Eglintoun and the name of Radolphus or Raulf de Eglintoun appears in the Ragman Roll of 1296. The Cunninghames claimed they had been awarded the office as thanes of Cunninghame under the de Morvilles. As there were no other children. David II granted him various charters of land.Page 58 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) Two names within the de Morville family are associated with the founding of the Abbey. He was very involved in politics and in 1361 he was one of the commissioners for a treaty with England. Elizabeth’s husband Sir John de Montgomerie of Eaglesham inherited the Lordships of Eglintoun and Ardrossan. Sir John granted Sir Richard Cunninghame “Bailzery of Conyngham with al the profytis pertinande til it for the term of his life”. Chamberlain of Irvine and Bailie of Cunninghame. Hew is the earliest recorded member of the family to settle in Scotland. as his uncle Sir Richard was implicated in the murder of Thomas Beckett. as their relationships are often unstated. His second wife. The latter office was granted by Robert the Steward in 1367 on a hereditary basis. confusion arises as to which Sir Richard should be accredited. as there are two Sir Richards within the de Morville family. They have a long and often violent history and for over a century were involved in a feud with the Cunninghames of Glencairne. who lived during the reign of Malcolm IV. the Archbishop of Canterbury. They are Sir Hugh and Sir Richard. first to Agnes More. Unfortunately when Sir Richard died in 1446 his heir was reluctant to give up the office and the dispute burst into violent conflict. In 1388 the Cunninghames challenged the Montgomeries over the Bailieship of Cunninghame. It is more likely to be Sir Richard son of Hugh who founded the Abbey. The de Eglintons of Eglintoun. Montgomeries of Eaglesham and Setons of Seton make up the families of the Earl of Eglinton and Winton. Sir Hew succeeded to the Lordship of Ardrossan. He was married twice. When Godfrey died in 1357.

the famous initiator of Francis-Joseph of Lorraine and certainly the right hand man of the Young Pretender in the expansion of the Scottish Rite in Europe. David’s daughter Sophia Amelia married Robert Murray. the Earl of Eglinton was appointed joint governor of Scotland along with the Earl of Huntley. the Earl obtained a Crown Charter naming Sir Alexander Seton of Foalstruther as his heir. Alexander married Catherine. 6th Earl of Eglinton. initiated in 1641 at Newcastle. Earl of Sussex. married his cousin Margaret Montgomerie. was the second surviving son of Lady Margaret Montgomerie. Countess of Winton and the eldest daughter of the third Earl of Eglinton. In 1443-44 he was again involved in talks with the English and managed to prolong the truce. married the well-known Scottish Rite theorist Andrew Lord Ramsey. also named Hugh. married William Murray. One of the 6th Earl’s grandchildren was the renowned alchemist and Rosicrucian Alexander Seton. Master of Eglinton. Alexander. He was a member of the Privy Council and in 1506 was created Earl of Eglinton by James V. Master of Montgomerie. tortured in Dresden to reveal his secrets and delivered by Sendivogius. Maria the Poetess. The 5th Earl of Eglinton. Lord David’s sister married Robert Weir of Craighead. I s s u e 3 Page 59 The Origins of Heredom of Kilwinning (continued) The first Lord Montgomerie was Alexander. Augusta. Earl of Dunmore. burning it to the ground. another neighbour of Kilwinning and alchemist. he was a prisoner of war for ten years at Hull. He was presented with a silvergilt cup by King Henry VI of England in recognition of his part in concluding a nine year truce with England. Hugh. was St. Earl of Derwentwater. Another mourner was Alexander Seton-Montgomerie.Volume 2 . claimed as ancestor by the impostor Nicholas “de Vere”. predeceased his father and it was the first Lord’s grandson who succeeded him as Alexander. This was the last and most important office he held. whose long Masonic and esoteric career cannot be detailed here. another Rosicrucian linked to the Moravian Brethren and who married Seton’s wife after Seton’s death in 1604. as his eldest son was killed in a skirmish on Edinburgh’s High Street (the famous Brawl called “Cleanse the Causeway”). died suddenly in 1546 and his son. Lord Hugh Montgomerie was very interested in national politics. who was waked and buried by Charles Radclyffe. David Murray of Nairne. Lord Balcarres. Lord Hugh Montgomerie was very interested in national politics. Alexander Seton. His wife had to hide at Little Cumbrae Castle while Cromwellian troops were garrisoned at Eglinton. After his death in 1545 his grandson succeeded him. Hugh was a favourite of James VI and was gifted the Abbey of Kilwinning with all its lands and titles. and whose elder brother William was Grand Master of Scotland 1660-1670. as Elias Ashmole tells us. became the 3rd Earl. Unfortunately Hugh. Nicknamed ‘Greysteel’ because of the active life he led as a Covenanter. married Augustus of Hanover. Like his predecessors. the king repossessed the Abbey and gave it to Lord Balfour of Burleigh. destroying all the family papers and portraits in the process. the Cosmopolitan. one of whose daughters. The eldest. The second daughter. When James V went to France in 1536. William’s second son. . who sold it back to the 6th Earl. The following year he was created a Lord of Parliament by James II. was another casualty of the feud. Seton’s daughter married David Lindsay. 8th Earl. Andrew Herald and his three children expand considerably this curious dynasty we are following. He was a member of the Privy Council and in 1506 was created Earl of Eglinton by James V. second Lord Montgomerie. The first Earl’s family had to take refuge at Ardrossan Castle in 1528 when the Cunninghames attacked Eglinton Castle. As there were no children. When Hugh died. Catherine. John. Like his predecessors. 2nd Earl of Eglinton. daughter of Lord Kennedy and it was their eldest son Hugh who was to become the 1st Earl of Eglinton.

in the centre of the nave there is always a Labyrinth mosaic. Their daughter Margaret of Elphinstone and Nairn married firstly Lord Keith and on his death without heirs she married Auguste de Flahaut. 1) fits this Winding Stair context and is perfect for the double helix spiral to be "set" correctly. who died in 1870. here is a practical application of the ritual lore contained in the Kilwinning and the Brethren of the Orient nexus. The Four Talismans have such rich roots in the Landscape and Avatar context that you're drawn to these deeper levels almost willy-nilly once you start "switching them on". the weapons are crutches that are eventually left behind as you progress. an illegitimate son of Napoleon I. being married to Lord Elphinstone. The Winding Stair As I try to do in most of my articles.html Robert Wang in his GD deck changed the Four Talismans of Ireland into the elemental weapons. What you are left with or what next you use must be allpowerful. In this conception of the GD universe. plus the Arch) equivalent to the Companion Journeyman Degree. often a pre-Christian statuette in wood. descending. The power base in this instance is the Crystal Castle. because the Forest Perillous is always the place to start and there you get the White Hart which symbolises the universe. Grand Master of England.Page 60 Hermetic Virtues The Origins of Heredom of Kilwinning (continued) David of Nairne’s son William. Earl of Nairne. One of the usual interpretations is that it symbolises the path to the underground crypt where was the Black Virgin statue.B. this Labyrinth is called the Winding Stair. or the Aeon and the Chase is the dance. In the authentic Scottish Rites. Waite. It is used in the Second Degree (out of Three. or the Royal Arch of Scotland of the 1750s.com/Geometry. The spiral key can also come from another direction. These crypts are mostly also on ancient Wells ("Lady Wells"). In the Cathedral-building Compagnon tradition. The astral temple is reached by the Way through the Woods. The double-helix spiral is the main form of power base in ritual – W. The notion that to pathwork correctly you need both a Landscape and an Avatar (see my recent article in Hermetic Virtues No. Crowley and Case.e. He married Caroline Oliphant of Gask. like that of Swedenborg of 1722. Waite. The phrase "merge with your power base" neatly rounds up what the working of the Crystal Castle "suggests as itself" from the springboards of actual history and collected Cymric and Gaelic legend. With the Grail Hallows and Four Talismans you do not manipulate them on an altar but simply possess them as your power base or to merge with your power base. not ascending. Crowley and Case.yeatsvision. Your position would be somewhere circling around Adeptus Minor at that point. i. This is a GD way of setting out the transition into the "second phase" or Middle Court. after descending the Winding Stair (yes. Their daughter Emily married Henry Marquis of Lansdowne. married Catherine Murray of Dunmore in 1715 and his son John was forfeit in 1746 and died in 1776. the cosmos comes later. A lot of this Forest and White Hart part of . as did Mathers. looking for the door out of the hall to the cosmos. Yeats worked on this spiral power base (the "Gyres"): http://www. Robert Wang in his GD deck changed the Four Talismans of Ireland into the elemental weapons. the leading poetess and songstress of Scotland and their daughter Margaret was restored to Nairn in 1797. sometimes bearing no relation to any accepted idea of a "Mary" statue. as did Mathers. at the Well).

but the Crystal element develops to a bridge over water first .e. And one needs to "skry". This fits the view of the Adeptus Minor "trial by fire" because you're faced with the Veil of the Cherubim at the bottom of the Stair. Schambala.Arianrhod's Floating Island. where Myrrdin wrestles with the red and white dragons. the Sword. . Arch of Venus-Urania over the entry. NE. Some idea of the internal landscape of the Chapel is immediately "visible" but the Scottish Rite information fleshes out this landscape fully. Carmel. Sion. at first what becomes the Crystal Castle is just a forest shrine. in a stone of course. and from Riddley Walker's use of alchemy. the double helix spiral comes in here. in a stone of course. InnerCourt: Enoch's Stone over the Well of Black Isis (like in the cathedral crypts mentioned above). stars reflected in the Well. "become" it. One must meet the Green Man. It is like being in the Vault. "raise" the Stone. and what the working is. to make up Elias Artist . One can be content to use the Chapel with the First Talisman. Table of Shewbread to the North. World Egg = Tubal Cain (forge the gold plate of Schemhamphoresch. One can be content to use the Chapel with the First Talisman.e. a hint of the Inner Court Avatar. like as if to say "into the mountain". Altar of the 72 Jewels to the West . to pass from the Outer Court to the Middle Court. (Red) Fire. The entry (from the East) to the Middle Court is of course by the two Pillars. or wayside chapel. Axis Mundi from the Forest of Ogives (wood of the outer become stone of the inner) as the Brazen Serpent (Tau Staff of Cagliostro) rises with the Word being Listened to (sic itur astra). It can even be Eryri. Moriah. El Khidr and find out they are Elias Artist and Enoch. Idris. with the extra twist of the Lions of St Mark from the Ormus legend. but it needs the Labyrinth or Winding Stair in the middle of the "nave". or Snowdon. that's why you need the Chard Coal). and (Black/Purple) Chard Coal. Mount Bego. The Wood is the Outer Court in the full scheme of things. what the layout is in here. but not the Stone.Volume 2 . with the paw on the Key and the Latin catch that goes with it. One cannot go through here immediately. the Sword. NW. i. the Inner Court. The Winding Stair then goes downward and forward. Some idea of the internal landscape of the Chapel is immediately "visible" but the Scottish Rite information fleshes out this landscape fully. SE. Menorah to the South. this curtain is of (Blue) Smoke. Well to Star. The Dome of the Vault rises to its Capstone and that dissolves so that the cosmos is there = Pleiades (Seven Sisters). though carrying Templar-style overtones. call it what you want. I s s u e 3 Page 61 The Origins of Heredom of Kilwinning (continued) the working is epiphanied in a book called "Riddley Walker" by Russell Hoban: "hart of the wud" = "hart of the wood" = "heart of the wood" = "heart of the would". So you get the edge of the Wood and the Lake and the Crystal Castle over the Lake. are elemental St Andrew's crosses. i. Axis Mundi. SW. Middle Court can have an entirely traditional furnishing. the kurgan of the Ice Queen of the Altai. In each corner. but not the Stone.

Some bits only slotted in quite recently and more will undoubtedly arise. Red – fire. the Crystal Castle. of course. The way of working can be full lodge/grove ritual. the Hanged Man. The objective is. Essentially three great traditions are woven together.Page 62 Hermetic Virtues The Origins of Heredom of Kilwinning (continued WORKING LAYOUT The Three Courts of the Seven Sisters List of sources and some guiding principles: Overall geography/landscape: Arthurian (Cymric-Breton/Angevin/Champenois) Calabria Stregheria/Carbonaria Burgond/Thuring chard coal/metal work Riddley Walker Altai Tengri Ras Tafar-I Three Courts layout: Outer: Royal Arch of Enoch Middle: Primitive Misraim of Cagliostro Inner: Heredom of Kilwinning (Order of the Thistle/Swedenborg 1722) Outer Court Working: Forest Mythos (White Hart – Hart of the Wud) Wouivre Lake Crystal Castle The way of working can be full lodge/grove ritual. and the Vault. of course. what is above is like unto what is below). or pathwork/skry. is the magicking of the Stone via the becoming of the Axis Tree. The objective is. Arduenna/Orval) Inner Court Working: Veil of Cherubim – Seven of Ormus (second movement)/Knight of Kilwinning Vault and Stone of Enoch Well of Black Isis (Chartres crypt) Capstone of the Vault Seven Sisters (Pleiades) Ice Princess of Issyk-Kul (Ys/Isult) World Tree – Axis Mundi (well-sky) (The working of Odinn. Blue – smoke. The whole thing needs a kind of compendium or vademecum which one day will be done. to accomplish the Great Work. (Portal : Lion Pillars of St Mark) Middle Court Working: Compagnons du Devoir (Winding Stair/Labyrinth) 72 of Heredom (Breast Plate) First Movement of the Seven of Ormus (Calabria/Venice) (Portal : Veil of Three Colours): Black – chard coal. as Riddley says. to accomplish the Great Work. or pathwork/skry. Each element has found its place by trylnerrer. . the Forest (see Bob Gilbert’s recent lecture on the Forest and the R+C).

Sons of the Valley = S. Prince R+C (17°-18°) Emperors of the East & West (Princes of the Royal Secret) Prussian Knight of Bronze Serpent Scotch of St. Elect of Sacred Vault (4° -14°) Knight of the East. Kadosch Fathers 8° CHAPTER OF CLERMONT 1729 (1762 RITE OF PERFECTION) 1728 Secret Master.I. Andrew (Knight Kadosch of Black Eagle = S.I.) 9° 1747 FAITHFUL SCOTCH OF TOULOUSE – LA VIEILLE BRU Secret Master Templar Templar Elect Philadelphe Kadosch Chapter of Menatzchim = S. I s s u e 3 Page 63 The Origins of Heredom of Kilwinning (continued TABLE OF CONCORDANCES FOR THE 18th CENTURY ROSICRUCIAN ORDERS. 1722 – 1818. Knight of Royal Arch.Volume 2 .16°) Heredom of the Pelican (Knights of the East & West) 7 Churches of Asia Sov. Knight of Kadosch Prince of the Royal Secret Knight of the Brazen Serpent .I. Prince of Jerusalem (15° . = Supérieurs Inconnus 1722 HEREDOM OF KILWINNING Craft Fiery Furnace 4° Red Cross of Enoch (Chapter) 5° Knight of Kilwinning of the Black Eagle Rose Cross of Heredom Knight of the East 6° 7° Council of the Eastern Monarch. S.I.

Andrew = S.Page 64 Hermetic Virtues The Origins of Heredom of Kilwinning (continued STRICTE OBSERVANCE (1772 REFORMED SCOTTISH RITE) 1754 1760 ILLUMINATI OF AVIGNON (1785 von Ecker. Andrew Knight of New Jerusalem . KNIGHTS OF TRUE LIGHT) Craft 4° 1773 PHILALETHES (1818 MEMPHIS) Elect Scotch of Sacred Vault of James VI (Scots Master) Scotch of St.) (von Ecker) Knight of the East (Knight of Sacred Vault) Rose Cross (Knight Prince Heredom) Knight of the Temple (Knight of Bronze Serpent) Philosophe (Knight Kadosch of St.) 5° 9° Knight of the Royal Arch Scotch of St.I.I. Andrew (Esquire) Swedenborgian Illuminatus Scots Master (Knight of the Royal Arch) Blue Brother 6° Templar of the Rose Cross (Novice) Red Brother of the New Jerusalem 7° Knight of the Saint Empire (Professed) (von Ecker) 8° (Grand Professed Knight of Kadosch = S.

I.I. Sov. Andrew of Heredom Adept of St. Prince Arcana Arcanorum (Rose Cross of the East) S.Volume 2 . I s s u e 3 Page 65 The Origins of Heredom of Kilwinning (continued 1780 ASIAN BROTHERS 1782 MISRAIM Craft 1795 TEMPLE/HEREDOM Palaprat/Dunkerley Elect 4° Brother of Light Secret Master of Sacred Vault of James VI Adept of the East 5° Knight of Asia Sublime Scotch of St. Pr. 9° Prussian Knight of Black Eagle. John (Templar) 6° True Royal Priest of Rose Cross 7° Melchizedek 8° Sanhedrin = S. Asian Brothers Prussian Knight of the Black Eagle Knight of the East and West . Heredom of Kilwinning Knight of Kadosch (with 4 metalcrafts) Rose Cross (Knight of East & West) Kadosch CBSC Sov.

Andrew = S. Elect Scots Knight of St. John) Justification : Clermont 6° Knight of the East (New Jerusalem Chapter of Elect) Knight of the West (Templar Master of Keys) Celebration : RC. Andrew (Elect of St. FrLucis 7° 8° Brother of St. SOT.Page 66 Hermetic Virtues The Origins of Heredom of Kilwinning (continued 1796 SWEDISH RITE (ZINNENDORF) 1798 FESSLER system collection Craft (Scotch Fellow Craft) 4° Scots Master Royal Arch of Holy of Holies 5° Scots Master St.I. John True Light : Swedenborgian Gnosis of Perfection Logos Knight of Perfection Copyright © 2008 Ian Cowburn . John (Rose Cross) 9° Chapter of St.

If using the Outer Page 67 . Enter the temple of space with the Neophyte Signs. Two Censers or Thuribles. Pick up either the black handled banishing dagger or the Outer Wand of Double Power. and a Paten. Salt. saluting with the Neophyte Signs when passing the East.Volume 2 . a White Candle. Put down the banishing dagger or Outer Wand of Double Power. Return to the West of Altar. The Cross and Triangle (can be used). Cup of Lustral Water. Chalice. circumambulate to the North. then place the Candle between the Triangle and the Cross). place the unlit White Candle in the center of the Altar (if using the Cross & Triangle. Rose Incense (Either loose or stick works fine). I s s u e 3 A Cleansing Ritual by Samuel Scarborough There are times when you wish to magickally clear a space such as a room or even a house of old energy. light candles right to left. Water. On the western side of the Altar place the Chalice and a vessel holding the water. On a side altar in the South have a thurible or censer of burning incense. circumambulate to the West. Magician wears the Outer Order regalia or just the Black Tau Robe and Red Socks or Slippers. Otherwise. This is especially true for creating a permanent ritual space in a room that will be used exclusively for a magickal purpose. Temple Set-up: Set up the temple as in the Neophyte Opening. light candles right to left. light candles right to left. Go to the North East and say: “Hekas! Hekas! Este Bebeloi!” Return to the West of the Altar. a Red Candle. Go to the West of the Altar. On a side altar in the North have a cup of Holy Water. or with just the Altar in the center of the room. Ritual Preparations: You will need an Altar. face East. then circumambulate to the South. place the Paten and a small container of Salt. one that is for the Altar. This ritual is based on Golden Dawn techniques and presumes that the person performing the ritual is at least a Neophyte. (You can substitute with just using your hand if need be). Light Candles in Sanctuary or Temple: Begin in the East. The following rite will be helpful for clearing out the old energy in an area. A container of pure water and a container of Salt. A Banishing Dagger or Outer Wand of Double Power. go directly to the East of the Altar. then light the charcoal in the thurible or Incense. If the Cross & Triangle are used. On the northern side of the Altar. light candles right to left. Perform the Lesser Banishing Ritual of the Pentagram. light candles right to left. On the southern side of the Altar place the unlit Red Candle. place them in the center of the Altar. On the eastern side of the Altar place the Rose incense and the censer. Take a few moments to perform the Four-fold Breath.

In the South.” Move to the West.” Return to the East and raise the cup of lustral water on high and say: “I purify this temple with Water. In the East say: “So therefore first …” Move to the South. ..” Return the cup to the North. repeat tracing the Cross and Triangle in the South like in the East. repeat tracing of the Cross and Triangle. In the North say: “Of the loud. saluting with the Neophyte Signs when passing the East. trace the pentagrams with the black end of the wand. Go to the north of the temple and pick up the cup of lustral water and go to the East. Now trace a Triangle over the Cross that you just drew in the East so that the Cross is inside it.Page 68 Hermetic Virtues A Cleansing Ritual (continued) Wand of Double Power.. In the West say: “Must sprinkle with the Lustral Waters.. repeat tracing the Cross and Triangle as in the first two Quarters. In the East trace an equal-armed cross with the cup of lustral water.. saluting with the Neophyte Signs when passing the East.” Move to the North. Dip your finger into the water and sprinkle three times in the direction of the quarter. In the South say: “The Priest who would governeth the Works of Fire. resounding Sea.

saluting with the Neophyte Signs when passing the East. repeat tracing of the Cross and Triangle.” Return the censer to the South. In the North say: “Hear thou the voice of fire!” Return to the East and raise the censer on high and say: “I consecrate this temple with Fire. In the East trace an equal-armed cross with the censer. saluting with the Neophyte Signs when passing the East.Volume 2 . and pick up the censer with rose incense burning on it. repeat tracing the Cross and Triangle as in the first two Quarters. Swing the censer three times in the direction of the Quarter. In the South say: “Thou shalt see that holy and formless fire” Move to the West. In the West say: “That fire which darts and flashes through the hidden depths of the universe” Move to the North. In the East say: “And when after all the phantoms are banished” Move to the South. Page 69 . Go to the East. I s s u e 3 A Cleansing Ritual (continued) Go to the South. repeat tracing the Cross and Triangle in the South like in the East. saluting with the Neophyte Signs when passing the East. In the South. Now trace a Triangle over the Cross that you just drew in the East so that the Cross is inside it.

Let me form therefore a Vortex in this temple. Perform the Middle Pillar Exercise with the Circulation of the Body of Light. But that thus my name may be written on high. but unto Thy name be the Glory. . who now standeth humbly before Thee. and then continue: “Glory be unto Thee. Sole Wise. Adonai. O Lord of the Universe. (state motto). Come Thou in the Power of the Light! Come Thou in the Light of Wisdom! Come Thou in the Mercy of the Light! The Light hath Healing in its Wings!” Bow your head for a moment before continuing: “I. so that through this rite I may obtain greater understanding and thereby advance in the Great Work. open this temple to perform the Ritual Cleansing of __________. for Thy Glory flows out rejoicing unto the ends of the Universe. Return to the West of the Altar." Circumambulate the temple or sanctuary three times. Sole Eternal. In that hour when the Son of Man is invoked before the Lord of Spirits And His Name before the Ancient of Days. the Vast and the Mighty One!” (Saluting Sign) “Lord of the Light. Look with favour upon this ceremony YHVH. Be the praise and glory forever. Lord of the Universe!” (Saluting Sign) “Holy art Thou. whom nature hath not formed!” (Saluting Sign) “Holy art Thou. to enter thus far into the sanctuary of Thy mysteries.” Perform the Fourfold Breath. And my Genius stand in the presence of the Holy One. saluting with the Neophyte Signs when passing the East. and of the Darkness!” (Sign of Silence) Say the following Invocation: “Unto Thee. and teach me the value of self-sacrifice So that I shrink not in the hour of trial. Grant me what I seek. and Sole Merciful One. so that the invisible Light of the Spirit shall shine therein from above. Let the influence of Thy Divine Ones descend upon my head. Perform the Adoration to the Lord of the Universe: “Holy art Thou. Who hath permitted me. in the magick of the Light.” Pause briefly.Page 70 Hermetic Virtues A Cleansing Ritual (continued) Go to the Northeast and say: "The visible Sun is the dispenser of Light to the Earth. Not unto me.

Go to the East. face the quarter and strongly visualize this circle of purifying fire surrounding the outer walls of your room. If using charcoal. Close your eyes visualize and see clearly the purpose for which you have sought help. and say: “Have mercy upon me. let it burn for a bit before placing on it the Rose incense. Knock three times and say: “By the powers of the four elements. Facing the White Candle on the center of the Altar begin to formulate clearly and concisely the purpose for which the candle is lit. or area to be cleansed. Return to the East. and I shall be clean. Stand in silence for a few moments. and renew a right spirit within me. Stand before the candle. Raise your arms out to your sides so that you form a cross. O Lord. saluting the East as you pass. that it may be a focus of the True Light for the purpose of cleansing my (House. I s s u e 3 A Cleansing Ritual (continued) Halt briefly to feel the energy generated from the Middle Pillar Exercise. On the last syllable. O Lord.Volume 2 . the space within this circle of art will be cleansed and purified. At the end of the third time. give the Sign of Silence. Wash me. etc. Do not lower your hand during this circumambulation. Asperge me with hyssop. and raise your right hand to your front and point with your index finger to the east. Wash me thoroughly from my iniquities and cleanse me from my sins.)” Trace the Sign of the Cross and Circle over the Candle with the unlit Incense while vibrating the name.” Pick up the incense stick or the charcoal and light it with the flame of the White Candle. Page 71 . slowly and with much feeling perform the Qabalistic Cross. Circumambulate deosil three times. space. light this candle. and then give four knocks upon your Altar. Return to the west of the Altar and perform the Adoration to the Lord of the Universe. Give the Projection Sign three times towards the candle. blot out my transgressions. and I shall be whiter than snow. Circumambulate deosil around the room or area to be cleansed projecting a circle of purifying fire from your finger as you go. (Watch the smoke rise and be aware of its fragrance). thrust through the center of the circled cross. house. YEHESUAH.” Lower your arms to your sides and stand in silence for a few moments. in the Divine Name YHVH. Create in me a clean heart. Light the White Candle and say: “I (motto) do. room.

I banish the region of the East. draw the banishing pentagram with the Chalice. each time releasing a small amount. Go to the West side of the Altar and carefully pour water into the Chalice. left to right. and say: . Thrust the candle through the center of the pentagram and cross. Thrust the Chalice through the center of the pentagram and cross.” Trace a white cross of equal arms within the center of the pentagram from top to bottom. Move to the West side of the Altar. and pour Salt on the Paten. left to right. and wave the candle three times through the center of the pentagram. Go deosil to the South side of the Altar and take up the Red Candle. Facing east. and vibrate: “YHVH TZABOATH” Replace the Red Candle upon the Altar. I banish the region of the West. and say: “By the power of Water. and vibrate: “ADONAI HA-ARETZ” Replace the dish of Salt on the northern side of the Altar. and vibrate: “ELOHIM TZABOATH” Replace the Water Chalice upon the Altar. Face East. and wave the incense three times through the center of the pentagram.” Trace a white cross of equal arms within the center of the pentagram from top to bottom. Face the South and trace the banishing pentagram with the Candle. and say: “By the power of Fire. waving it three times. Light it from the flame of the White Candle. I banish the region of the South. Facing North. and say: “By the power of Earth.Page 72 Hermetic Virtues A Cleansing Ritual (continued) Go to the East. left to right. trace a large banishing pentagram with the incense. I banish the region of the North. Facing West. left to right. Thrust the incense through the center of the pentagram and cross. and say: “By the power of Air. draw the banishing pentagram with the Paten of Salt. Go deosil to the North side of the Altar. saluting the East as you pass. through the center of the pentagram. Thrust the Paten through the center of the pentagram and cross. and vibrate: “SHADDAI EL CHAI” Return the incense to the Altar.” Trace a white cross of equal arms within the center of the pentagram from top to bottom. and take a pinch of Salt. and perform the Sign of Projection at the lit White Candle. and wave the Chalice three times through the center of the pentagram.” Trace a white cross of equal arms within the center of the pentagram from top to bottom.

Volume 2 . Exit the space or temple in the Neophyte Signs. reverse circumambulate to the West. extinguish candles left to right. Depart in peace to your abodes and habitations. Perform the Adoration to the Lord of the Universe. Knock three times. and then say: “I now declare this temple duly closed.” Perform the LBRP. extinguish candles left to right. Perform the Reverse Circumambulation. Saluting in the East. then say: “I now release any spirits that may have been imprisoned by this ceremony. extinguish candles left to right. I s s u e 3 A Cleansing Ritual (continued) “By the power of the four elements.” Give the Sign of Silence. go directly to the North. extinguish candles left to right. circumambulate to the East. Copyright © 2008 Samuel Scarborough Page 73 . So Mote It Be!” Extinguish Lights in the Sanctuary or Temple: Begin at the East side of Altar. Go to the West of Altar facing East. the space within this circle of art has been cleansed and purified. Go with the blessings of YEHESHUAH YEHOVASHAH. Purify and Consecrate the temple as in the opening of the ritual. extinguish candles left to right. circumambulate to the South.

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