Hexagram Rituals

Contents

• The Analysis of the Key-word
• The Lesser Ritual of the Hexagram
• The Greater Ritual of the Hexagram
• The Golden Dawn
• Elemental Hexagrams
• Gloria Patri
• Works Cited

I.N.R.I

Iesvs Nazarenvs Rex Ivdæorvm.

Ioannes 19:19 Biblia Sacra Vulgata (VULGATE)

19. 19 Scripsit autem et titulum Pilatus, et posuit super crucem. Erat autem scriptum: Jesus Nazarenus, Rex Judaeorum.

"And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the King of the Jews" (John 19:19).

1611 KJV

S.Iohn; Chap.xix

1. Then Pilate therfore tooke Iesus, and scourged him.
2. And the souldiers platted a crowne of thornes, and put it on his head, and they put on him a purple robe,
3. And said, Haile king of the Iewes: and they smote him with their hands.
4. Pilate therefore went foorth againe, and saith vnto them, Behold, I bring him foorth to you, that yee may know that I find no fault in him.
5. Then came Iesus forth, wearing the crowne of thornes, and the purple robe: and Pilate saith vnto them, Behold the man.
6. When the chiefe Priests therefore and officers saw him, they cried out, saying, Crucifie him, crucifie him. Pilate saith vnto them, Take ye him, and crucifie him: for I find no fault in him.
7. The Iewes answered him, We haue a law, and by our law he ought to die, because hee made himselfe the Son of God.
   
   
8. ¶ When Pilate therefore heard that saying, he was the more afraid,
9. And went againe into the iudgement hall, & saith vnto Iesus, Whence art thou? But Iesus gaue him no answere.
10. Then saith Pilate vnto him, Speakest thou not vnto me? Knowest thou not, that I haue power to crucifie thee, and haue power to release thee?
11. Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue: therfore he that deliuered me vnto thee, hath the greater sinne.
12. And from thencefore Pilate sought to release him: but the Iewes cried out, saying, If thou let this man goe, thou art not Cesars friend: whosoeuer maketh himselfe a king, speaketh against Cesar.
    
    
13. ¶ When Pilate therefore heard that saying, he brought Iesus foorth, and sate downe in the iudgement seate, in a place that is called the pauement, but in the Hebrew, Gabbatha.
14. And it was the preparation of the Passeouer, and about the sixt houre: and he saith vnto the Iewes, Beholde your King.
15. But they cried out, Away with him, away with him, crucifie him. Pilate saith vnto them, Shall I crucifie your King? The chiefe Priests answered, Wee haue no king but Cesar.
16. Then deliuered he him therfore vnto them to be crucified: and they took Iesus, and led him away.
17. And he bearing his crosse, went foorth into a place called the place of a skull, which is called in the Hebrewe, Golgotha:
18. Where they crucified him, and two other with him, on either side one, and Iesus in the middest.
    
    
19. ¶ And Pilate wrote a title, and put it on the crosse. And the writing was, IESVS OF NAZARETH, THE KING OF THE IEWES.
20. This title then read many of the Iewes: for the place where Iesus was crucified, was nigh to the citie, and it was written in Hebrewe, and Greeke, and Latine.
21. Then said the chiefe Priests of the Iewes to Pilate, Write not, The king of the Iewes: but that he said, I am King of the Iewes.

Liber ABA, Part III, Chapter V: The Formula of I.A.O.

This Formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. I is Isis, Nature, ruined by A, Apophis the Destroyer, and restored to life by the Redeemer Osiris. The same idea is expressed by the Rosicrucian formula of the Trinity:

Ex Deo nascimur.
In Jesu Morimur.
Per Spiritum Sanctum reviviscimus.

This is also identical with the Word Lux, L.V.X., which is formed by the arms of a cross. It is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the Saviour of the World.

The doctrine of resurrection as vulgarly understood is false and absurd. It is not even “Scriptural”. St. Paul does not identify the glorified body which rises with the mortal body which dies. On the contrary, he repeatedly insists on the distinction.

The same is true of a magical ceremony. The magician who is destroyed by absorption in the Godhead is really destroyed. The miserable mortal automaton remains in the Circle. It is of no more consequence to Him that the dust of the floor.

But before entering into the details of I.A.O. as a magick formula it should be remarked that it is essentially the formula of Yoga or meditation; in fact, of elementary mysticism in all its branches.

In beginning a meditation practice, there is always a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. This stage represents Isis. Sooner or later it is succeeded by depression–the Dark Night of the Soul, an infinite weariness and detestation of the work. The simplest and easiest acts become almost impossible to perform. Such impotence fills the mind with apprehension and despair. The intensity of this loathing can hardly be understood by any person who has not experienced it. This is the period of Apophis.

It is followed by the arising not of Isis, but of Osiris. The ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death.

The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though “natural”. After passing through various stages the “black dragon” appeared; but from this arose the pure and perfect gold.

Even in the legend of Prometheus we find an identical formula concealed; and a similar remark applies to those of Jesus Christ, and of many other mythical god-men worshipped in different countries.

A magical ceremony constructed on this formula is thus in close essential harmony with the natural mystic process. We find it the basis of many important initiations, notably the Third Degree in Masonry, and the 5°=6□ ceremony of the G. D. described in Equinox I, III. A ceremonial self-initiation may be constructed with advantage on this formula. The essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the Knowledge and Conversation of the Holy Guardian Angel.

There is an etymological identity between Tetragrammaton and I.A.O., but the magical formulæ are entirely different, as the descriptions here given have shown.

Professor William James, in his Varieties of Religious Experience, has well classified religion as the “once-born” and the “twice-born”; but the religion now proclaimed in Liber Legis harmonizes these by transcending them. There is no attempt to get rid of death by denying it, as among the once-born; nor to accept death as the gate of a new life, as among the twice-born. With the A∴ A∴ life and death are equally incidents in a career, very much like day and night in the history of a planet. But, to pursue the simile, we regard this planet from afar. A Brother of A∴ A∴ looks at (what another person would call) “himself”, as one—or, rather, some—among a group of phenomena. He is that “nothing” whose consciousness is in one sense the universe considered as a single phenomenon in time and space, and in another sense is the negation of that consciousness. The body and mind of the man are only important (if at all) as the telescope of the astronomer to him. If the telescope were destroyed it would make no appreciable difference to the Universe which that telescope reveals.

It will now be understood that this formula of I A O is a formula of Tiphareth. The magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. It will appear to him as the Supreme Ritual, as the final step; but, as has already been pointed out, it is but a preliminary. For the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy Chapter VI.

The MASTER THERION, in the Seventeenth year of the Æon, has reconstructed the Word I A O to satisfy the new conditions of Magick imposed by progress. The Word of the Law being Thelema, whose number is 93, this number should be the canon of a corresponding Mass. Accordingly, he has expanded I A O by treating the O as an Ayin, and then adding Vau as prefix and affix. The full word is then ו י א ע ו whose number is 93. We may analyse this new Word in detail and demonstrate that it is a proper hieroglyph of the Ritual of Self-Initiation in this Æon of Horus. For the correspondence in the following note, see Liber 777. The principal points are these:

IAF varies in significance with successive Aeons.

Æon of Isis

Matriarchal Age. The Great Work conceived as a straightforward simple affair.
We find the theory reflected in the customs of Matriarchy. Parthenogenesis is supposed to be true. The Virgin (yod = Virgo) contains in herself the Principle of Growth— the epicene Hermetic seed. It becomes the Babe in the Egg (Α—Harpocrates) by virtue of the Spirit (Α = Air, impregnating the Mother—Vulture) and this becomes the Sun or Son (Ϝ = the letter of Tiphareth, 6, even when spelt as omega, in Coptic.

Æon of Osiris

9. conceived as the Father-Wand. (Yod in Tetragrammaton).

1. the Babe is pursued by the Dragon, who casts a flood from his mouth to swallow it. See Rev. VII. The Dragon is also the Mother—the "Evil Mother" of Freud. It is Harpocrates, threatened by the crocodile in the Nile. We find the symbolism of the Ark, the Coffin of Osiris, etc. The Lotus is the Yoni; the Water the Amniotic Fluid. In order to live his own life, the child must leave the Mother, and overcome the temptation to return to her for refuge. Kundry, Armida, Jocasta, Circe, etc., are symbols of this force which tempts the Hero. He may take her as his servant when he has mastered her, so as to heal his father (Amfortas), avenge him (Osiris), or pacify him (Jehovah). But in order to grow to manhood, he must cease to depend on her, earning the Lance (Parzival), claiming his arms (Achilles), or making his club (Hercules), and wander in the waterless wilderness like Kṛṣṇa, Jesus, Oedipus, χ. τ. λ. —until the hour when, as the “King’s Son” or knight-errant, he must win the Princess, and set himself upon a strange throne. Almost all the legends of heroes imply this formula in strikingly similar symbols.

6. Vau the Sun—Son. He is supposed to be mortal; but how is this shewn? It seems an absolute perversion of truth: the sacred symbols have no hint of it. This lie is the essence of the Great Sorcery. Osirian religion is a Freudian phantasy fashioned of man's dread of death and ignorance of nature. The parthenogenesis-idea persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from the dead in one way or another.

Æon of Horus

Two sexes in one person.

FIAOF: 93, the full formula, recognizing the Sun as the Son (Star), as the pre-existent manifested Unit from which all springs and to which all returns. The Great Work is to make the initial ϜϜ of Assiah (The world of material illusion) into the final ϜΙϜ of Atziluth, the world of pure reality.

Spelling the Name in full, ϜϜ + ΙϜD + ΑLP + ΟΙΝ + ϜΙ = 309 = [symbol of sol & luna conjoined ] = ShT = XX + XI = 31 the secret Key of the Law.

6. is the manifested Star.

9. is the secret	Life	Serpent
   –	Light	Lamp
   –	Love	Wand
   –	Liberty	Wings
   –	Silence	Cloak

   These symbols are all shewn in the Atu “The Hermit”. They are the powers of the yod, whose extension is the vau. Yod is the Hand wherewith man does his Will. It is also The Virgin; his essence is inviolate.

1. is the Babe “who has formulated his Father, and made fertile his Mother”—Harpocrates, etc., as before; but he develops to

15. The exalted “Devil” (also the other secret Eye) by the formula of the Initiation of Horus elsewhere described in detail. This “Devil” is called Satan or Shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse Nature herself of their own phantasmal crime. Satan is Saturn, Set, Abrasax, Adad, Adonis, Attis, Adam, Adonai, etc. The most serious charge against him is that he is the Sun in the South. The Ancient Initiates, dwelling as they did in lands whose blood was the water of the Nile or the Euphrates, connected the South with life-withering heat, and cursed that quarter where the solar darts were deadliest. Even in the legend of Hiram, it is at high noon that he is stricken down and slain. Capricornus is moreover the sign which the sun enterers when he reaches his extreme Southern declination at the Winter Solstice, the season of the death of vegetation, for the folk of the Northern hemisphere. This gave them a second cause for cursing the south. A third; the tyranny of hot, dry, poisonous winds; the menace of deserts or oceans dreadful because mysterious and impassable; these also were connected in their minds with the South. But to us, aware of astronomical facts, this antagonism to the South is a silly superstition which the accidents of their local conditions suggested to our animistic ancestors. We see no enmity between Right and Left, Up and Down, and similar pairs of opposites. These antitheses are real only as a statement of relation; they are the conventions of an arbitrary device for representing our ideas in a pluralistic symbolism based on duality. “Good” must be defined in terms of human ideals and instincts. “East” has no meaning except with reference to the earth’s internal affairs; as an absolute direction in space it changes a degree every four minutes. “Up” is the same for no two men, unless one chance to be in the line joining the other with the centre of the earth. “Hard” is the private opinion of our muscles. “True” is an utterly unintelligible epithet which has proved refractory to the analysis of our ablest philosophers.
    We have therefore no scruple in restoring the “devil-worship” of such ideas as those which the laws of sound, and the phenomena of speech and hearing, compel us to connect with the group of “Gods” whose names are based upon ShT, or D, vocalized by the free breath A. For these Names imply the qualities of courage, frankness, energy, pride, power and triumph; they are the words which express the creative and paternal will.
    Thus “the Devil” is Capricornus, the Goat who leaps upon the loftiest mountains, the Godhead which, if it become manifest in man, makes him Aegipan, the All.
    The Sun enters this sign when he turns to renew the year in the North. He is also the vowel O, proper to roar, to boom, and to command, being a forcible breath controlled by the firm circle of the mouth.
    He is the Open Eye of the exalted Sun, before whom all shadows flee away: also that Secret Eye which makes an image of its God, the Light, and gives it power to utter oracles, enlightening the mind.
    Thus, he is Man made God, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. But he may not appear in this true form; the Vision of Pan would drive men mad with fear. He must conceal Himself in his original guise.
    He therefore becomes apparently the man that he was at the beginning; he lives the life of a man; indeed, he is wholly man. But his initiation has made him master of the Event by giving him the understanding that whatever happens to him is the execution of this true will. Thus the last stage of his initiation is expressed in our formula as the final:

6. The series of transformations has not affected his identity; but it has explained him to himself. Similarly, Copper is still Copper after Cu + O = CuO: + H₂SO₄ = CuSO₄ (+H₂O): + H₂S = CuS (+H₂SO₄): + blowpipe and reducing agent = Cu (+xS).
   It is the same copper, but we have learnt some of its properties. We observe especially that it is indestructible, inviolably itself throughout all its adventures, and in all its disguises. We see moreover that it can only make use of its powers, fulfill the possibilities of its nature, and satisfy its equations, by thus combining with its counterparts. Its existence as a separate substance is evidence of its subjection to stress; and this is felt as the ache of an incomprehensible yearning until it realises that every experience is a relief, an expression of itself; and that it cannot be injured by aught that may befall it. In the Æon of Osiris it was indeed realised that Man must die in order to live. But now in the Æon of Horus we know that every event is a death; subject and object slay each other in “love under will”; each such death is itself life, the means by which one realises oneself in a series of episodes.
   The second main point is the completion of the A babe Bacchus by the O Pan (Parzival wins the Lance, etc.).
   The first process is to find the I in the V—initiation, purification, finding the Secret Root of oneself, the epicene Virgin who is 10 (Malkuth) but spelt in full 20 (Jupiter).
   This Yod in the “Virgin” expands to the Babe in the Egg by formulating the Secret Wisdom of Truth of Hermes in the Silence of the Fool. He acquires the Eye-Wand, beholding the acting and being adored. The Inverted Pentagram—Baphomet—the Hermaphrodite fully grown—begets himself on himself as V again.
   Note that there are now two sexes in one person throughout, so that each individual is self-procreative sexually, whereas Isis knew only one sex, and Osiris thought the two sexes opposed. Also the formula is now Love in all cases; and the end is the beginning, on a higher plane.
   The I is formed from the V by removing its tail, the A by balancing 4 yods, the O by making an inverted triangle of yods, which suggests the formula of Nuit—Hadit—Ra-Hoor-Khuit. A is the elements whirling as a Svastika—the creative Energy in equilibrated action.

Analysis of the Key-word
(Regardie, The Golden Dawn, b.4, p.49)

1. Stand with arms outstretched in the form of a cross. Face East.
2. Vibrate these words:
   I. N. R. I.
   Yod Nun Resh Yod
   The Sign of Osiris Slain.
3. Right arm up, left arm extended out from shoulder, head bowed towards left hand.
   L–The Sign of the Mourning of Isis.
4. Both arms up in a V shape.
   V–The Sign of Typhon and Apophis.
5. Arms crossed on breast, head bowed.
   X–The Sign of Osiris Risen.
6. Make the signs again as you repeat L.V.X.
   L.V.X. Lux.
7. Arms folded on breast, head bowed.
   The Light of the Cross.
8. Then arms extended in Sign of Osiris Slain.
   Virgo Isis Mighty Mother
   Scorpio Apophis Destroyer
   Sol Osiris Slain and Risen
9. Gradually raise arms.
   Isis Apophis Osiris
10. Arms above head, face raised.
    I. A. O.
11. Except when in the Vault, now vibrate the four Tablet of Union Names to equilibriate the Light.
    EXARP HCOMA NANTA BITOM
12. Aspire to the Light and draw it down over your head to your feet.
    Let the Divine Light Descend.

Liber O

1. Stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. Then face East and say:
2. I.N.R.I.
   yod. nun. resh. yod.
   Virgo, Isis, Mighty Mother.
   Scorpio, Apophis, Destroyer.
   Sol, Osiris, Slain and Risen.
   Isis, Apophis, Osiris, ΙΑΩ.
3. Extend the arms in the form of a cross, and say: "The Sign of Osiris Slain."
4. Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say, "The Sign of the Mourning of Isis."
5. Raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say, "The Sign of Apophis and Typhon."
6. Cross the arms on the breast, and bow the head and say, "The Sign of Osiris Risen."
7. Extend the arms again as in (iii) and cross them again as in (vi) saying: "L.V.X., lux, the Light of the Cross".

[Iesvs Nazarenvs Rex Ivdæorvm. "And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the King of the Jews" (John 19:19).

To invoke or banish planets or zodiacal signs.
The Hexagram of Earth alone is used. Draw the hexagram, beginning from the point which is attributed to the planet you are dealing with ("See" "777" col. lxxxiii).
Thus to invoke Jupiter begin from the right-hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete.
Trace the astrological sigil of the planet in the centre of your hexagram. For the Zodiac use the hexagram of the planet which rules the sign you require ("777", col. cxxxviii); but draw the astrological sigil of the sign, instead of that of the planet.
For Caput and Cauda Draconis use the lunar hexagram, with the sigil of Caput Draconis or Cauda Draconis.
To banish, reverse the hexagram.
In all cases use a conjuration first with Ararita, and next with the name of the God corresponding to the planet or sign you are dealing with.

"The Hexagram is a powerful symbol representing the operation of the Seven Planets under the presidency of the Sephiroth, and of the seven-lettered Name, ARARITA. The Hexagram is sometimes called the Signet Star or Symbol of the Macrocosm, just as the Pentagram is called the Signet Star or Symbol of the Microcosm. ARARITA is a divine name of the Seven letters formed of the Hebrew initials of the sentence: One is his beginning. One is his individuality. His permutation is one. As in the case of the Pentagram, from each re-entering angle of the Hexagram issueth a ray representing a radiation from the divine. Therefore it is called the Flaming Hexagram, or the six-rayed Signet Star. Usually, it is traced with the single point uppermost. It is not an evil symbol with the two points upward, and this is a point of difference from the Pentagram."
"Vibrate Ararita while tracing the Hexagram and divine Name of the Planet when tracing its symbol."
"In all Rituals of the Hexagram as in those of the Pentagram. thou shalt complete the circle of the place. Thou shalt not trace an external circle round each Hexagram itself unless thou wishest to confine the force to one place -- as in charging a Symbol or Talisman.
From the attribution of the Planets, one to each angle of the Hexagram, shalt thou see the reason of the sympathy existing between each superior planet and one certain inferior Planet. That is, that to which it is exactly opposite in the Hexagram. And for this reason is it that the Triangle of their invoking and banishing Hexagrams counter-change. The superior Planets are Saturn, Jupiter, Mars. The inferior Planets are Venus, Mercury, Luna. And in the midst is placed the Fire of the Sun. Therefore the superior Saturn and the Inferior Luna are sympathetic, so are Jupiter and Mercury, Mars and Venus."
"And because the Hexagram is the Signet Star of the Macrocosm or Greater World, therefore is it to be employed in all invocations of the Forces of the Sephiroth: though the Signet Star of the Pentagram represents their operation in the Luna World, in the Elements and in Man.
If thou wilt deal with the Forces of the Supernal Triad of the Sephiroth, thou shalt make use of the Hexagrams of Saturn."
- The Ritual of the Hexagram, The Complete Golden Dawn System of Magic

"Now if thou shalt wish to invoke the forces of One particular Planet, thou shalt find in what Quarter of the heavens he will be situate at the time of working. Then thou shalt consecrate and guard the place wherein thou art by the Lesser Banishing Ritual of the Hexagram. Then thou shalt perform the Lesser Invoking Ritual of the Hexagram, yet tracing the four figures employed from the angle of the Planet required, seeing that for each Planet the mode of tracing varieth. If thou dealest with the Sun, thou shalt invoke by all six forms of the Figure and trace within them the Planet Symbol and pronounce the Name Ararita as has been taught.
Then shalt thou turn unto the quarter of the planet in the Heavens and shalt trace his invoking Hexagram and pronounce the proper Names, and invoke what Angels and Forces of that Nature may be required, and trace their Sigils in the air.
When thou hast finished thy invocation thou shalt in most cases license them to depart and perform the Banishing Symbols upon it which would have the effect of entirely de-charging it and reducing it to the condition it was in when first made --that is to say dead and lifeless.
If thou wishest to bring the Rays of all or several of the Planets into action at the same time, thou shalt discover their quarter in the Heavens for the time of working, and thou shalt trace the general Lesser Invoking Ritual of the Hexagram, but not differentiated for any particular Planet, and then thou shalt turn to the Quarters of the respective Planets and invoke their forces as before laid down; and banish them when invocation is finished, and conclude with the Lesser Banishing Ritual of the Hexagram. And ever remember to complete the circle of the place wherein thou workest, following the course of the sun."

The Lesser Ritual of the Hexagram

Commence with the Qabalistic Sign of the Cross as in the Lesser Ritual of the Pentagram, and use what manner of Magical implement may be necessary according to the manner of working, either the Lotus Wand or the Magical Sword.
Stand facing East, If thou desirest to invoke thou shalt trace the figure thus:

Following the course of the Sun, from left to right and thou shalt pronounce the name Ararita, vibrating it as much as possible with thy breath and bringing the point of the Magical Implement to the center of the figure.
But if thou desirest to banish thou shalt trace it thus:

From right to left, and see that thou closest carefully the finishing angle of each triangle. Carry thy magical implement round to the South and if thou desirest to invoke trace the figure thus:

But if to banish then from left to right thus:

Bring as before the point of thy magical implement to the center and pronounce the Name Ararita.

Pass to the West, and trace the figure for invoking thus:

Banishing thus:

Then to the North, Invoking:

Banishing:

Then pass round again to the East so as to complete the circle of the place wherein thou standest, then give the LVX signs and repeat the analysis of the Pass-word INRI of the Adeptus Minor Grade.

Addendum

Now in the Supreme Ritual of the Hexagram, when thou shalt wish to attract in addition to the forces of a Planet, those of a Sign of the Zodiac wherein he then is, thou shalt trace in the centre of the invoking Hexagram of the Planet, the Symbol of that Sign of the Zodiac beneath his own; and if this be not sufficient, thou shalt also trace the invoking Pentagram of the Sign as it is directed in the ritual of the Pentagram.

In the tracing of the Hexagram of any Planet thou shalt pronounce therewith in a vibratory manner as before taught, both the Divine Name of the Sephira which ruleth the Planet and the Seven-letterd Name Ararita, and also the particular letter of that Name which is referred to that particular Planet.

Now if thou shalt wish to invoke the forces of One particular Planet, thou shalt find in what Quarter of the heavens he will be situate at the time of working. Then thou shalt consecrate and guard the place wherein thou art by the Lesser Banishing Ritual of the Hexagram. Then thou shalt perform the Lesser Invoking Ritual of the Hexagram, yet tracing the four figures employed from the angle of the Planet required, seeing that for each Planet the mode of tracing varieth. If thou dealest with the Sun, thou shalt invoke by all six forms of the Figure and trace within them the Planet Symbol and pronounce the Name Ararita as has been taught.

Then shalt thou turn unto the quarter of the planet in the Heavens and shalt trace his invoking Hexagram and pronounce the proper Names, and invoke what Angels and Forces of that Nature may be required, and trace their Sigils in the air.

When thou hast finished thy invocation thou shalt in most cases license them to depart and perform the Banishing Symbols upon it which would have the effect of entirely de-charging it and reducing it to the condition it was in when first made --that is to say dead and lifeless.

If thou wishest to bring the Rays of all or several of the Planets into action at the same time, thou shalt discover their quarter in the Heavens for the time of working, and thou shalt trace the general Lesser Invoking Ritual of the Hexagram, but not differentiated for any particular Planet, and then thou shalt turn to the Quarters of the respective Planets and invoke their forces as before laid down; and banish them when invocation is finished, and conclude with the Lesser Banishing Ritual of the Hexagram. And ever remember to complete the circle of the place wherein thou workest, following the course of the sun.

Analysis of the Key-word (b.4, p.49)

1. Stand with arms outstretched in the form of a cross. Face East.
2. Vibrate these words:
   I. N. R. I.
   Yod Nun Resh Yod
   The Sign of Osiris Slain.
3. Right arm up, left arm extended out from shoulder, head bowed towards left hand.
   L–The Sign of the Mourning of Isis.
4. Both arms up in a V shape.
   V–The Sign of Typhon and Apophis.
5. Arms crossed on breast, head bowed.
   X–The Sign of Osiris Risen.
6. Make the signs again as you repeat L.V.X.
   L.V.X. Lux.
7. Arms folded on breast, head bowed.
   The Light of the Cross.
8. Then arms extended in Sign of Osiris Slain.
   Virgo Isis Mighty Mother
   Scorpio Apophis Destroyer
   Sol Osiris Slain and Risen
9. Gradually raise arms.
   Isis Apophis Osiris
10. Arms above head, face raised.
    I. A. O.
11. Except when in the Vault, now vibrate the four Tablet of Union Names to equilibriate the Light.
    EXARP HCOMA NANTA BITOM
12. Aspire to the Light and draw it down over your head to your feet.
    Let the Divine Light Descend.

The Catholic Encyclopedia

Doxology

The greater doxology is the Gloria in Excelsis Deo in the Mass. The shorter form, which is the one generally referred to under the name "doxology", is the Gloria Patri. It is continued by an answer to the effect that this glory shall last for ever. The form, eis tous aionas ton aionon is very common in the first centuries (Romans 16:27; Galatians 1:5; 1 Timothy 1:17; Hebrews 13:21; 1 Peter 4:11; Epistle of Clement 20, 32, 38, 43, 45, etc.; Mart. Polyc., 22, etc.). It is a common Hebraism (Tobit 13:23; Psalm 83:5; repeatedly in the Apocalypse 1:6, 18; 14:11; 19:3; etc.) meaning simply "for ever". The simple form, eis tous aionas, is also common (Romans 11:36; Doctr. XII Apost., 9:10; in the Liturgy of the Apostolic Constitutions, passim) Parallel formulæ are: eis tous mellontas aionas (Mart. Polyc., xiv); apo geneas eis genean (ibid.); etc. This expression was soon enlarged into: "now and ever and in ages of ages" (cf. Hebrews 13:8; Mart. Polyc., 14:etc.). In this form it occurs constantly at the end of prayers in the Greek Liturgy of St. James (Brightman, Eastern Liturgies, pp. 31, 32, 33, 34, 41, etc.). and in all the Eastern rites. The Greek form then became: Doxa patri kai yio kai hagio pneumati, kai nun kai aei kai eis tous aionas ton aionon. Amen. In this shape it is used in the Eastern Churches at various points of the Liturgy (e.g. in St. Chrysostom's Rite; see Brightman, pp. 354, 364, etc.) and as the last two verses of psalms, though not so invariably as with us. The second part is occasionally slightly modified and other verses are sometimes introduced between the two halves. In the Latin Rite it seems originally to have had exactly the same form as in the East. In 529 the Second Synod of Vasio (Vaison in the province of Avignon) says that the additional words, Sicut erat in principio, are used in Rome, the East, and Africa as a protest against Arianism, and orders them to be said likewise in Gaul (can. v.). As far as the East is concerned the synod is mistaken. These words have never been used in any Eastern rite and the Greeks complained of their use in the West [Walafrid Strabo (9th century), De rebus eccl., xxv]. The explanation that sicut erat in principio was meant as a denial of Arianism leads to a question whose answer is less obvious than it seems. To what do the words refer? Everyone now understands gloria as the subject of erat: "As it [the glory] was in the beginning", etc. It seems, however, that originally they were meant to refer to Filius, and that the meaning of the second part, in the West at any rate, was: "As He [the Son] was in the beginning, so is He now and so shall He be for ever." The in principio, then, is a clear allusion to the first words of the Fourth Gospel, and so the sentence is obviously directed against Arianism. There are medieval German versions in the form: "Als er war im Anfang".

The doxology in the form in which we know it has been used since about the seventh century all over Western Christendom, except in one corner. In the Mozarabic Rite the formula is: "Gloria et honor Patri et Filio et Spiritui sancto in sæcula sæculorum" (so in the Missal of this rite; see P.L., LXXXV, 109, 119, etc.). The Fourth Synod of Toledo in 633 ordered this form (can. xv). A common medieval tradition, founded on a spurious letter of St. Jerome (in the Benedictine edition, Paris, 1706, V, 415) says that Pope Damasus (366-384) introduced the Gloria Patri at the end of psalms. Cassian (died c. 435) speaks of this as a special custom of the Western Church (De instit. coen., II, viii). The use of the shorter doxology in the Latin Church is this: the two parts are always said or sung as a verse with response. They occur always at the end of psalms (when several psalms are joined together as one, as the sixty-second and sixty-sixth and again the one hundred and forty-eighth, one hundred and forty-ninth and one hundred and fiftieth at Lauds, the Gloria Patri occurs once only at the end of the group; on the other hand each group of sixteen verses of the one hundred and eighteenth psalm in the day Hours has the Gloria) except on occasions of mourning. For this reason (since the shorter doxology, like the greater one, Gloria in Excelsis Deo, in naturally a joyful chant) it is left out on the last three days of Holy Week; in the Office for the Dead its place is taken by the verses: Requiem æternam, etc., and Et lux perpetua, etc. It also occurs after canticles, except that the Benedicite has its own doxology (Benedicamus Patrem . . . Benedictus es Domine, etc. — the only alternative one left in the Roman Rite). In the Mass it occurs after three psalms, the "Judica me" at the beginning, the fragment of the Introit-Psalm, and the "Lavabo" (omitted in Passiontide, except on feasts, and at requiem Masses). The first part only occurs in the responsoria throughout the Office, with a variable answer (the second part of the first verse) instead of "Sicut erat," the whole doxology after the "Deus in adjutorium," and in the preces at Prime; and again, this time as one verse, at the end of the invitatorium at Matins. At all these places it is left out in the Office for the Dead and at the end of Holy Week. The Gloria Patri is also constantly used in extraliturgical services, such as the Rosary. It was a common custom in the Middle Ages for preachers to end sermons with it. In some countries, Germany especially, people make the sign of the cross at the first part of the doxology, considering it as chiefly a profession of faith.

• Crowley, Aleister. The Book of Lies. Weiser Books, 1981.
• Crowley, Aleister, and Israel Regardie. Gems from the Equinox. Red Wheel / Weiser, LLC, 2007.
  • Liber O vel Manus et Sagittae sub figurâ VI
• Fortescue, Adrian. "Doxology." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 23 Dec. 2019 <http://www.newadvent.org/cathen/05150a.htm>.
• Regardie, Israel. The Golden Dawn; an Account of the Teachings, Rites, and Ceremonies of the Order of the Golden Dawn. Rev. and Enl. Fourth ed., Llewellyn Publications, 1978.