A1: Characters of the elemental spirits: Fire,

water, earth and air. “Compendium

Rarissimum totes artis magic sistematisatae
per celeberrimos artis humus magistros”
(Compendium of magic and demonology),
1775.

A2: Ambroise Para-sea devil, “Des monstres

et prodiges”, 1573.

A3: The devil`s blood - The thousandfold

epicenter, 2011

A4: John Heydon - Four Classical elements,

“Theomagia”, 1663

A5: Five elements with pentagram: many

traditions hold a belief in the face classical
elements, although they are seen as symbolic
as representations of the phases of matter.
These five elements are invoked during many
magical rituals, notably when consecrating a
magic circle. The five elements are air, fire,
water, earth and aether (or spirit). Aether
unites the other four. Various analogies hace
been devised to explain the concept of the
five elements; for instance, the wiccan Ann-
Marie Gallagher used that of a tree, which is
composed of earth (with the soil and plant
matter), water (sap and moisture), fire
(through photosynthesis) and air (the
creation of oxygen from carbon dioxide), all
of which are believed to be united through
spirit.

A6: Hectogram showing the planetary

weekdays: The hectogram is important in
western kabbalah, where it symbolizes the
sphere of the netzach, the seven planets, the
seven alchemical metals, and the seven days
of the week. The acute hectogram is also a
symbol of magical power in other pagan
religions. The obtuse hectogram was used as
a symbol in the kabbalah, and later by
Aleister Crowly and the order temple orients
(OTO) where it was known as the star (or
seal) of babylon. The hectogram is also used
in christianity yo symbolize the seven days of
creation and became a traditional symbol for
warding off evil, thus the reason that most
sheriff`s badges are obtuse heptagonal
shaped. Also the symbol of perfection (or
god) in many christian religions.

A7: runas
A8-9-10: SIMBOLOS ALQUÍMICOS

A11: Heinrich Cornelius Agrippa - The cosmic

tree of universal matter with seven branches
and opposing triangles, “De occult
philosophy”, 1533.
The symbol of the cosmic tree in both its
upright and inverted form is clearly found in
the Rg Veda. Both forms of the cosmic tree
are used as the basic formulation of the
cosmology of the soma sacrifice.
In Rg Veda cosmology, the unmanifest realm
above is represented by an upright tree. The
manifest world below is represented by an
inverted tree. These can be graphically
depicted as two triangles pointing in opposite
directions and mirroring each other. This is
the probable origin of the graphic
representation of two triangles opposed yo
each other found in european alchemical and
magical traditions. The soma priest used fire
along the cosmic pillar/tree to invert it,
making it an upward-pointing triangle. This
initiated a reunification of the manifest and
unmanifest worlds. The fire (agni) is said in
the Rg Veda to be lotus (puskara) that
induces the inner fire in the heart.
When the two triangles representing the
manifest and the unmanifest worlds merge in
the heart as explained in the Rg Vedic soma
ceremony, the formation of the six-pointed
star body of light results. Fire reverses the
inverted tree of manifestation by uniting the
manifest with the unmanifest, forming a
union of opposites. A this stage celestial
soma merges with terrestrial agni and lights
up the solar heart. The six-pointed star body.
Along the trunk there are three sets of pairs
of limbs, which equal six points. The central
pillar is itself the seventh point of the seven
-pointed star body. The luminous solar body
go light emerges from the primal waters of
creation in the heart-ocean. This inner star
body formed by the union of opposites is
found at the basis of many western mystical
traditions including magic, gnosticism,
kabbalah, alchemy, hermetic traditions, and
the works of jacob Boehme, Robert Fludd,
and John Dee.

A12: Oneness
Enosis is the word for mystical “Oneness”,
“Union”, or “Unity in classical greek. in
platonism, and especially neoplatonism, the
goal of Henosis is Union with what is
fundamental in Reality: the One, the Source,
or Monad. The Neoplatonic concept has
precedents in the Greek mystery religions as
well as parallels in eastern philosophy.
To get closest to the monad, one, each
individual must engage in divine work
(Theurgy). This divine work can be defined as
each individual dedicating their lives to
making the created world and mankind`s
relationship to it. This is done by living a
virtuous life seeking after one`s magnum
opus. Under the teachings of lamblichus, one
goes through a series of Theurgy or rituals
that unites the initial to the monad.
These rituals mimic the ordering of the chaos
of the universe into the material world or
cosmos. They also mimic the actions of the
demiurge as the creator of the material
world.
Each individual as a microcosm reflects the
gradual ordering of the universe referred to
as the macrocosm. In mimicking the
demiurge (divine mind), one unites with the
one or monad. Thus the process of
unification, of “The being,∙ and “the one”, is
called Henosis. The culmination of enosis is
deification. Deification here making each
man a god by unifying the concept of an
external creator with themselves as creators,
builders, craftsmen of their own lives (one`s
life as their greatest work, their magnum
opus), understating the interdependence
between the macrocosmic and microcosmic
as the source of their activities.

A13: Aegishjálmur: (pronounced aye-yiss-

hchyawl-mer) etymologically means The
HELM of Aegir. Aegis is an old norse word
meaning terror. It is also the name of a
destructive giant associated with the sea. It
is now usually defined as Helm of Awe and
reference to it occurs often in the Poetic
Edda, a part of the icelandic medieval codex
reggaes (royal manuscript).
The power of an Aegishjálmur could be
invoked through the use of a special kind of
magic called Seior (a nordic wizardry
practiced well before the advent of vikings).
Senior could be used to affect the mind with
forgetfulness, delusion, illusion, or fear. The
Aegishjálmur is a special subset of Seior
magic called Sjónhverfing, the magical
delusion or deceiving of the sight where the
Seio-Witch affects the minds of others so
that they cannot see things as they truly are.
Some suggest the center circle most likely
represents one`s self surrounded by
protective energy. Crowfoot describes all
Aegishjálmar as having three zones: an outer
ting (for the subjective universe), a middle
range (the objective universe) and a centre
region (the inner being). They all represent
the basic cosmological blueprint of the
Yggdrasil with nine worlds. This is especially
true of the eight-spoke wheel sigils. Each
spoke is one of the eight worlds that lie to
the north, south, east, west and upper and
lower worlds. The ninth world is in the center
where all the spokes come together
(Midgard).

A14: Michael Maier - De circulo physico

quadrato, 1616.

A15: