Category: WTOP Blog

I AM the Alpha and the Omega

The First and the Last

I AM the Lord of Lords and King of kings

The Supreme, the Most High, the Lord of the Rings

I AM Jove, the Dove, the Bringer of Light

I AM the Fire that Burns Forever in the Night

The Light of the Light and Son of the Son

Jupiter, Vulcan, and the Philosophers Stone

The Son of the Morning that Brings Light to the Dark

I AM Lucifer, Heylel and Who Some Call the Morning Star

Secrets of the Stone, Forever Live in my Bones

I AM Horus on the Lotus, I AM the only ONE

The Hidden Manna of the White Stone, the Electricity that Gives Life

I Conquer Time, I Conquer Death, I AM the Dawn of a New Day That has Arrived.

NOTE: Lucifer means fire: light: life: destroyer.

~ the people

FIAT LUX is Latin for “Let There Be Light.”

This phrase does not represent the light of God, Sun or the Stars, but the light of man who is made of all. Man is just the one who wields the power of FIAT LUX here on earth as the creator and shepherd to his fellow brothers.

The phrase comes from the third verse of the Book of Genesis. In the King James Bible, it reads:

• 1:1 – In the beginning God created the heaven and the earth.
• 1:2 – And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
• 1:3 – And God said, Let there be light: and there was light.
• 1:4 – And God saw the light, and it was good: and God divided the light from the darkness.

The Latin phrase fiat lux, from the Latin Vulgate Bible, is typically translated as “let there be light” when relating to Genesis 1:3 (Hebrew: “יְהִי אוֹר”). The full phrase is “dixitque Deus fiat lux et facta est lux” (“And said God let there be light, and there was light”), from the Greek “και είπεν ο Θεός γενηθήτω φως και εγένετο φως” (or kai eipen ho Theos genēthētō phōs kai egeneto phōs), from the Hebrew “וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי אוֹר” (or vayo’mer ‘Elohiym yehiy ‘or vayehiy ‘or).

The key in understanding FIAT LUX is this explanation below:

Since fiat lux would be literally translated as “let light be made” (fiat is from fieri, the passive form of the verb facere, “to make” or “to do”), an alternative Latinization of the original Greek and Hebrew, lux sit (“light – let it exist” or “let light exist”) has been used occasionally, although there is debate as to its accuracy.

The translation above clearly states that fiat is from fieri and where we get the passive form of the verb facere, which is “to make” or “to do.” It is us Brothers and Sisters who define fiat lux by what we create in this world in order “to make” or “to do.” We are the ones who are charged with the God given task of bringing light to this world of darkness by what we create. Nothing more and nothing less. Yes, we are the light bearers who are the morning stars (Lucifers) and our jobs are to make this world a more beautiful place with the illumination of our creations via fiat lux.

Saint John the Scot explains how the creation of man, though placed last, has the priority over all, and is implied in the fiat lux, since all things are created in man, who is the image of God, by the identification of the Logos with human nature 1200 years ago;

In dealing with the third class Scotus follows the narrative in Genesis, interpreting it, of course, in a figurative sense throughout, as many of the Fathers, whom he cites at great length, had done before him, though his interpretations are often his own. Thus the fiat lux means the procession of the primordial causes into form and species such as are capable of recognition by the intelligence1. The gathering together of land and water is the imparting of form to unstable matter. The creation of man, though placed last, has the priority over all, and is implied in the fiat lux, since all things are created in man, who is the image of God, by the identification of the Logos with human nature.

In its simplest form, fiat lux is what man creates using his mind and or hands, and that without man, these “creations” would not see the light of day.

The most important point to understand what this means, is that “ALL THINGS” that are created by humans. Yes, even the most darkest and evil creations are considered fiat lux. Yes, even the dark business that we know as the he Church of Satan™ is made of God and the light, but they are our adversary that this Lucifer hopes to turn uprite their Baphomet that they have basically highjacked from the Brotherhood in order to cash in on it by turning it upside down and then trademarking it under the Church of Satan™.

What else would you expect from our adversaries who we all know as those sneaky lil devilish Bastards of Satan. Let it be said that even the darkest of man made creations will always burn in the lake of fire when the true shining sons of the light  illuminate the truth in order to educate those Satanists who have given their souls to the dark. These are now the days of Lucifer who has come to destroy this dark matter in order to bring on the light of heavenly kingdom promised to us that has no place for Satan’s workers. I would assume they didn’t figure that someday we Saints would come back marching in and Lord, we are in that number!

And just FYI, last time I checked, Aliester Crowley and Anton Lavey were no Saints in my church 

FIAT LUX!

Gnostic warrior

In the article, Luciferianism, I explained how Lucifer began as a haughty earthly king in Judaism, evolved into the prince and principle of evil in Christianity, and finally became an archetype for inner transformation in modern mysticism. Lucifer is a powerful symbol for the interplay of darkness and light within the soul. In a Jungian sense, Lucifer is our Shadow Self: the voice in our unconscious calling us to acknowledge the dark lagoons of our greatest fears, but in the end delivering oceans of enlightenment for those who take the odyssey of self-knowledge.

But both the modern and traditional incarnations of Lucifer likely had their genesis in the heresy known as Gnosticism—based on another rebellious figure also symbolizing the soul’s journey across the dimensions of the cosmos.

Her name is Sophia. And she has also returned as an important light-bringer for a world on the brink.

The Gnostics depicted Sophia as the personification of Divine Wisdom. She was one of the Aeons—personifications of the Mind of God that comprised the Eternal Realm. Like Lucifer, Sophia is seen as a defiant and fallen being, in some narratives likewise the font of all evil and even the manipulator of mankind for her own mercurial desires. The reasons for Sophia’s transgression against the Eternal Realm are varied and often murky; but the truth is that why Lucifer fell from Heaven is more legend and speculation than anything actually mentioned in the Bible. The commonality between Lucifer and Sophia’s expulsion does point to hubris and curiosity (an always perilous combination for the human ego, as well).

(The one exception where Lucifer’s intentions are clear is found in the Koran, where he rebels at the disgust of Allah forcing the angels to bow to his newest creation, man, which certainly seems like the introduction of the ego in Creation).

Bearing in mind Sophia’s story is early than Lucifer’s, here are more of their parallels:

-They are cast into Chaos, becoming outcasts to their own kindred. Sophia’s repentance and redemption are almost assured in Gnostic chronicles, though, and only the church Father Origen proposed restitution for Lucifer, if he repented. In later traditions, Sophia encounters other mutinous Aeons (The Pistis Sophia), while Lucifer is seen as leading other fallen angels with him to Hell.

–They tower above all other divine and mundane agencies in their primordial form. The Aeon Sophia presides over angels and other spirits, while Lucifer, as an archangel in Christian tradition, does the same.

–They are known to rule chthonic domains. In the Gospel of the Egyptians, Sophia is the very ruler of Hades, while Lucifer is given an underworld empire.

–They create other godly beings that, at times, revolt against them in a sort of Karmic justice. Sophia is commonly said to have given birth to the disobedient Demiurge and his Archons, while uprisings in Hell against Lucifer are widely depicted in legend and literature.

–They are the cause of much discord in the universe, yet at the same time are seen as instruments of intellect and order. Sophia, as incarnate wisdom, instructs humanity in many Gnostic accounts, while Lucifer has been described as the godly patron of reason and science.

Throughout her book, The Gnostic Faustus, Roman Fradon connects Sophia and Lucifer,

as seen in this passage:

“Like Lucifer, she was the jewel in Heaven’s crown, and his banishment from Heaven reflects her fall from grace. She is also associated with the ruler of Hell by way of her ignorant son, Yaldabaoth, the material god who rules his own “hellish” kingdom.”

There are, of course, many differences between Lucifer and Sophia. However, a notion of a mighty (almost supreme) being expelled from a paradise to basically control the fate of lower dimensions certainly has its foundation in Gnosticism. As in Luciferianism, it should be noted that this narrative has its taproot in Hellenistic lore, with the myths of Prometheus, Hephaestus, Phaeton, and even Hades (like with Sophia in some Gnostic texts, it is Hades’ youth that is often seen as the reason that he no longer dwells in Olympus).

And it would be the Gnostics who, once his status was cemented as the Devil, still regarded Lucifer as a more refined and dynamic figure. An example is in the Cathar movement of the Middle Ages that contended Lucifer was the actual twin of Christ, as well as the creator of the universe (and this surely harkens back to ancient Egyptian lore, where Set and Osiris are rival siblings—really two sides of the same psychic coin, the forces in the human ego seeking balance).

What makes the saga of Lucifer and Sophia so intriguing—in any era and beyond their roles of inner processes in the psyche—is the metaphysical questions they raise, even if they remain as mystic Koans of sorts. Some theologians have wondered if Sophia and Lucifer were merely necessary tools for the Divine to experience the notion of imperfection (“fall” guys, if you will).

Others have asked these questions:

–How could a place of perfection (Heaven/The Eternal Realm) allow imperfection to arise, or is imperfection a natural state when any free will is granted?

–Did their rebellion point to the reality that complete freedom from light and darkness was the ultimate metaphysical experience?

–Is it possible that divinity can never be perfect (a concept perfectly acceptable in Paganism but frightful for most other faiths)?

–If the wisdom or reason of God can fail, is there really any hope for human works in the material world?

The tale of Sophia and Lucifer may not answer these and more questions, but perhaps their union might. As two cosmic revolutionaries, their essence demands that we ask more and harder questions, dig deeper into our Heavens and Hells for answers. But this cannot happen until divine wisdom (Sophia) and fiery reason (Lucifer) are united in the sacred marriage that some have called Gnosis, within the underworld of the unconscious and above the temporal paradises of the ego.

John Milton famously wrote in Paradise Lost that Lucifer claimed, “Better to reign in Hell than to serve in Heaven.” Once coupled with Sophia, this seems like a false dichotomy, and a world of eternal possibility opens up when there is balance in the mind of God and man, with even the potential to save a world on the brink.

By Miguel Conner

Now, all this is diabolical in the highest degree, and is not this intuition of the symbols of a lost science something truly marvellous, for it is transcendent magic which, basing the universe on the two pillars of Hermes and Solomon, has divided the metaphysical world into two intellectual zones, one white and luminous, comprising positive ideas, the other black and opaque, including those which are negative, and which has given to the synthetic notion of the first the name of God, and to the synthesis of the second the name of the devil, or Satan.– Éliphas Lévi

Not many people are aware that there are two main types of pentagrams in the occult world with two very different meanings. One is used by the right hand path and the other by the left hand path. Once you have the completeunderstanding of the pentagram, you will be able decipher the key of the two worlds that is the illusion we live in.

In its simplest form, the pentagram represents man or woman.

The upright pentagram such as the one above and to the right is the symbol that we can say is used for good by followers of the right hand path, the divine feminine and soul. The upright person who is in control of his passions whose divine reason through their intellect, soul and spirit have risen above his or her animal and lower natures which now dominates this being who is considered like a Christ or Buddha.

It is a type of an astrological magic and good luck charm. In ancient Roman times and medieval Christian churches, the Pentagram was painted or carved on their doors to ward off evil spirits. This was also done by the Babylonians and many other ancient cultures throughout history.  It is associated with the “Druid’s-foot,” 3 pentalpha, and the the fairy-cross. Amongst the Pythagoreans (signum Pythagoricum), in the time of and after Pythagoras, a signet ring bearing the pentagram was worn by members of the Pythagorean brotherhood.

The Pentagram below is used primarily by followers of the Left Hand Path and Satanists is the inverted or upside down pentagram.

What does the upright pentagram represent?

The upright pentagram is the Morning Star, Christ or the spirit of Lucifer which is represented by spirit over matter such as the image above and the one below which shows the various elements of the five points represented in spirit, air, fire, water, and earth. It represents the power of the true divine spirit by bringing the four elements of creation into perfect balance and beautiful harmony. The early Christians referred it to the five wounds of the Savior. It is the the sign of the Microcosm or what the Kabalists of the book Sohar call Microprosopoi. It consists of a continuous line that runs from point to point and can be referred to as the “endless knot.”

It is simply one of the most powerful symbols that an initiate, adept or an occultist can use in any rite.

When the one point of the pentagram is in its proper position with the spirit pointing up, it is a sign of  Christ or Christ like spirit, AKA illuminate or enlightened being is figurative of the human body, with four limbs and a single point, which should represent the head.. Five was considered the number of dominion by knowledge. The pentagram, or Solomon’s seal, was its symbol, and theGnostic schools adopted it as their crest.

The star of the microcosm, or the magic Pentagram, that star wherein the human figure was sketched by Agrippa, with the head in the ascending point and the four members in the four other points – Eliphas Levi

The symbol of man, who has five senses, five members,—head and four limbs, —five fingers, etc.

Such as the symbol of the cross when upright is the sign of Christ or enlightened man as well.

The Kabalists call it Pentaculnm Salomonis which is Latin for pentagram. An upright pentagram to the occultist in this position as indicated above can have powerful effects especially against evil spirits. Its efficacy undoubtedly sprang from the circumstance that it resolves itself into three triangles, and is thus a triple symbol of the Trinity. Paracelsus ascribes a similar, though a lesser, degree of virtue to the hexagram.

Pentagram. From the Greek pente, five, and gramma, a letter. ‘

In the science of magic the pentalpna is called the holy and mysterious pentagram. Eliphas Levi says (Dog. el Rilucl de la Haute Magie, ii., 55) that the pentagram is the star of the Magians; it is the sign of the word made flesh; and according to the direction of its rays, that is, as it points upward with one point or with two, it represents the good or the evil principle, order or disorder; the blessed lamb of Ormuzd and of St. John, or the accursed god of Mendes; initiation or profanation; Lucifer or Vesper; the morning or the evening star; Mary or Lilith; victory or death; light or darkness. (See Pentalpka.)

Pentalpna. The triple triangle, or the pentalpha of Pythagoras, is so called from the Greek Tots, pente, five, and aAntiochus Epiphanes, and a writer in Notes and Queries (3 Ser., ix., 511) says that he has found it on the coins of Lysimmachus. On old British and Gaulish coins it is often seen beneath the feet of the sacred and mythical horse, which was the ensign of the ancient Saxons. The Druids wore it on their sandals as a symbol of Deity, and hence the Germans call the figure ” Druttenfuss,” a word originally signifying Druid’s foot, but which, in the gradual corruptions of language, is now made to mean Witche’s foot.

What does the inverted pentagram represent?

The Pentagram, with two horns in the ascendant, represents Satan, or the goat of the Sabbath, and with the single horn in the ascendant it is the sign of the Saviour. It is the figure of the human body with the four members and a point representing the head; a human figure head downward naturally represents the demon, that is, intellectual subversion, disorder, and folly. – Éliphas Lévi,

As I stated above, the  inverted or upside down pentagram is used primarily by followers of the Left Hand Path and Satanists. This is the pentagram with two points in the ascendant position, or pointed down which subjects the spirit to the governance of matter. This means that the desires of the flesh are put before that of the divine spirit and soul. It is the “Do what thou wilt shall be the whole of the Law,” that Aleister Crowley had taught.

The mysteries of magic by Éliphas Lévi, Arthur Edward Waite

the Burning Star which, when inverted, is the hieroglyphic sign of the goat of black magic whose head can then be sketched in the star with the two horns above, the ears on the right and left, and the beard below, sign of antagonism and blind fatality, the goat of lewdness assaulting heaven with its horns, a sign execrated even in the Sabbath by initiates of a superior order.

Fatality alone exists, God and spirit do not exist. Matter is the grand totality, spirit the dream of demented matter. The form is more than the idea, the woman more than the man, pleasure more than thought, vice more than virtue, the multitude greater than its chiefs, children above their fathers, and madness more than reason.’”

This “Magic Circle” was the precursor of the Church of Satan, a rationalist cult of self–gratification, personal power and success. The Church of Satan which is a rationalist cult of self-gratification, personal power and , founded in 1966 in America,by LaVeywho used an inverted pentagram on a circular field with a goat’s head superimposed over it as a symbol of the Church that he founded.

The Nine Satanic Statements outline what “Satan” represents in the Church of Satan:

1. Satan represents indulgence instead of abstinence.
2. Satan represents vital existence instead of spiritual pipe dreams.
3. Satan represents undefiled wisdom instead of hypocritical self-deceit.
4. Satan represents kindness to those who deserve it instead of love wasted on ingrates.
5. Satan represents vengeance instead of turning the other cheek.
6. Satan represents responsibility to the responsible instead of concern for psychic vampires.
7. Satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his “divine spiritual and intellectual development”, has become the most vicious animal of all.
8. Satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification.
9. Satan has been the best friend the Church has ever had, as He has kept it in business all these years.

I simply do not follow or agree with the teachings of the Church of Satan, Crowley or that of the Left Hand Path.

My ancestors are that of the Pythagoras. My path is the Rite One which is that of Christ or the morning star.

What is your path or what star do you choose as your guide down your path in this incarnation?

This is not up to me to decide for you, but your free will choice. My goal is to just educate you on the differences between the two very different brotherhoods. My path is that of the the original brotherhood under Pythagoras who are followers of the Right Hand Path that use the upright pentagram which will increase your true life divine energy. The inverted pentagram reverses our true nature to drain the life energy from our souls. The upright pentagram represents the spirit, Lucifer or Christ and the light. The inverted pentagram signifies the material world, flesh, darkness, chaos and Satanism.

I AM just going to finish this article with some open source research materials by some great authors who have already explained the uses of the pentagram very well in the past.

Lucian of Samosata, Volume 2  By Lucian (of Samosata.), Christoph Martin Wieland

* This pentagram, likewise called pentalpha, is the famous figure which arises, when all the sides of a regular pentagon are prolonged till they intersect one another. As this figure unites in itself the mystery of the holy number, it was one of the principal symbols of the pythagoric order, of which the more modern secret societies did not fail to avail themselves. The pythagoreans (says the vossian scholiast of Lucian) put his mark, instead of the ordinary greeting, at the head of their epistles. This superstition was retained both among jews and Christians. In Upper Germany this pentagon is named den Drulden fuss, by corruption Dntdenfuss. Vid. Keysler, Antiquitt. Septemtr. p. 503. Quia nummus TlJotmlm, quern cl. Gesnerus ei Havercampo hucrefert, eandemjiguram habet, qua supra jam destripta est, idea minimum ipsum hie non exhibemus. Reitz.

The mysteries of magic: a digest of the writings of Eliphas Lévi;

The Pentagram, with two horns in the ascendant, represents Satan, or the goat of the Sabbath, and with the single horn in the ascendant it is the sign of the Saviour. It is the figure of the human body with the four members and a point representing the head; a human figure head downward naturally represents the demon, that is, intellectual subversion, disorder, and folly.

Now, if magic be a reality, if this secret science be the true law of the three worlds, this absolute sign, this sign as old as and older than history, should and must actually exercise . an incalculable influence on souls disengaged from their material envelope. Armed therewith and suitably disposed, we can behold infinity through the medium of that faculty which is as the Soul’s Eye, and can cause ourselves to be served by legions of angels and by demon hordes. The empire of the will over the Astral Light, which is the physical soul of the four elements, is represented in magic by the Pentagram. That which was used by the author in his evocation at London, scientifically perfected, is that which is engraved at the beginning of this chapter, and it is not to be found so complete either in the clavicles of Solomon or in the magic calendars of Tycho-Brahe and Duchenteau. If it be asked how a sign can exercise that immense power over spirits which is claimed for the Pentagram, we inquire in turn why the Christian world bows before the sign of the Cross. The sign by itself is nothing, it derives strength from the doctrine it resumes, and of which it is the Logos. Now, a sign which epitomizes by signification all the occult forces of Nature, and which has always manifested to elementary and other spirits a power superior to their own, naturally strikes them with fear and respect, and enforces their obedience by the empire of knowledge and will over ignorance and weakness.

The -sign of the Pentagram is called also the sign of the Microcosm, and it represents what the Kabbalists of the Sohar term the Microprosopus. Its complete comprehension is the key of the two worlds—it is absolute natural philosophy and natural science. Its use, however, is most dangerous to operators who do not completely and perfectly understand it. It should be composed of seven metals, or at any rate be graved in pure gold on white marble, but it may be also designed in vermilion on a lambskin free from every defect and stain, this being the symbol of integrity and light. The marble should be virgin, that is, should never have been previously used; the lambskin should be prepared under the auspices of the sun. The lamb should have been killed in Paschal time with a new knife, and the skin must have been salted with salt consecrated by magical ceremonies. Negligence in even one of these difficult and, at first sight, arbitrary observances completely stultifies the great operations of science. The Pentagram is consecrated with the four elements; the magic figure is breathed on five times, it is sprinkled with consecrated water, and dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur, and camphor, with which a little white resin and ambergris may be mixed; then we must breathe five times, pronouncing the names of the five genii, who are Gabriel, Raphael, Anael, Samael, and Oriphiel; the pantacle must be subsequently laid on the earth and turned towards the north, south, east, and west, and to the centre of the astronomical cross, pronouncing the letters of the sacred Tetragram one after another. Finally, we must repeat softly the blessed names Aleph and the mysterious Thau, united in the kabbalistic name of Azoth.

The Pentagram must be placed on the altar of perfumes and on’the tripod of evocations. The operator must also wear one about his person, with the figure of the Macrocosm, that is, the six-pointed star composed of two interlaced triangles. When a spirit of light is to be evoked, the head of the star, that is, one of its points, must be turned towards the tripod of evocation, and the two lower points towards the altar of perfumes. The reverse is to be done where a spirit of darkness is concerned, but, in this case, the operator must be careful to hold the end of the rod or the point of the sword towards the top of the Pentagram. We have said already that signs are the active voice of the will. Now the will must produce its voice perfectly in order to transform it into action; and a single negligence, representing a useless word or a doubt, stamps every operation with falsehood and inefficacy, and turns back all the vainly expended energies on the operator. Magical ceremonial must, therefore, be absolutely abstained from, or scrupulously and exactly accomplished in everything. The Pentagram graved in luminous lines on glass by means of the electrical machine also exercises a great influence on spirits and terrifies them. It was traced by the old magicians on the threshold of the door, to prevent evil spirits from entering and good ones from going out. This restraint resulted from the direction of the star’s points. Two points on the outside repelled the evil, two on the inside detained them captive, one point only on the inner side captivated the good spirits. All these magical theorems, based on the unique dogma of Hermes, and on the analogical inductions of science, have been invariably confirmed by the visions of ecstatics and by the convulsions of cataleptics under the supposed possession of spirits. The G which Freemasons place in the centre of the Burning Star signifies Gnosis and Generation, the two sacred words of the ancient Kabbalah. It also signifies Grand Architect, for the Pentagram, from whatever side it may be looked at, always represents an A. By placing it in such a manner that two of its points are above and only one below, we may see the horns, ears, and beard of the hieratic goat of Mendes, when it becomes the sign of infernal evocations.

The allegorical star of the Magi is nothing else, as we have said, than the mysterious Pentagram; and these three kings, children of Zoroaster, conducted by the Burning Star to the cradle of the microcosmic God, would”, be sufficient to prove the wholly kabbalistic and truly magical origines of Christian doctrine. One of these kings is black, another white, the third brown; the white king offers gold, symbol of life and light; the black myrrh, image of death and darkness; the brown presents incense, emblematic of the divinity of the conciliating dogma of the duadic cause; then they return into their own country by another road, to show that a new cultus is but a new path which leads humanity to the one and only religion, which is that of the sacred triad and the shining Pentagram, the sole eternal Catholicism. In the Apocalypse, St John beholds this same star fall from heaven to earth; it is then called absynth or bitterness, and all the waters of the sea become bitter—striking image of the materialisation of dogma, which produces the fanaticism and arid sourness of controversy. It is to Christianity itself that the words of Isaiah may be then addressed—” How art thou fallen from heaven, bright star, which wert so splendid in the morning?” But the Pentagram, profaned though it be by men, shines unclouded for ever in the right hand of the Word of truth, and the inspired voice promises to whomsoever shall conquer, that he will give him the morning star—a solemn restitution held out to the star of Lucifer.

As will be seen, all mysteries of magic, all symbols of the gnosis, all figures of occultism, all kabbalistic keys of prophecy, are resumed in the sign of the Pentagram, which Paracelsus proclaims to be the greatest and most potent of all. Must we be astonished after this at the real influence exercised by this sign on the intelligences of every hierarchy? Those who brave the sign of the Cross shudder at the aspect of the Star of the Microcosm. The Magus, on the contrary, when he feels his will grow weak, casts his eyes on that symbol, takes it in his right hand, and feels himself to be armed with intellectual omnipotence, provided that he is truly a king worthy to be conducted by the star to the cradle of divine realisation; provided he knows, dares, wills, and can hold his peace; provided he understands the uses of the pantacle, cup, wand, and sword; provided, lastly, that the intrepid glances of his soul correspond to those two eyes which the upper ray of the Pentagram always presents to him open.

The intelligence of the wise man gives value to his pantacle, as his knowledge gives weight to his will, and spirits comprehending this power are at once subject to the sign when intelligently used. Let us briefly explain this marvel. All created spirits communicate with each other by means of signs, and all adhere to a certain number of truths expressed by certain determined forms, whose perfection increases in proportion to the detachment of the spirits, those who are not weighted by the chains of matter recognising by the first intuition whether a sign is the expression of a true power or of an imprudent will. Thus by the Pentagram spirits may be forced to appear in dream, either during the waking state or in sleep, by bringing themselves before our Diaphane their own reflection which exists in the Astral Light, if they have lived, or a reflection analogous to their spiritual Logos if they have not lived on earth. This explains all visions, and, more than all, shows why the dead invariably appear to seers either as they were on earth, or as they still are in the tomb, but never as they exist in .the life which escapes the perceptions of our present envelope.

Women with child are more than others under the influence of the Astral Light, which concurs in the formation of the infant, and unceasingly presents to them the reminiscences of the forms with which it is replete. It is thus that the most virtuous women sometimes deceive the malice of observers by equivocal resemblances; they frequently impress on the fruit of their marriage an image which strikes them in a dream, and it is thus that the same physiognomies are perpetuated from generation to generation. The kabbalistic use of the Pentagram may then determine the appearance of the child to be born, and an initiated woman could give her son the features of Nero or Achilles, as much as those of Louis XIV. or of Napoleon.

Solomon’s Seal.

The double triangle of Solomon, forming the six-pointed star, is the sign of the Macrocosmos, but it is less powerful than the Pentagram, the microcosmic sign. It is represented in the following manner :—

The double triangle of Solomon is explained by St John in a remarkable way. He says, ” There are three who give testimony in Heaven, the Father, the Word, and the Holy Ghost . . .; and there are three which give testimony on earth, the spirit, the water, and the blood.” St John is thus in accordance with the masters of Hermetic philosophy, who give to their sulphur the name of ether, to their mercury the name of philosophic water, and to their salt the qualification of the dragon’s blood, or menstruum of the earth. The blood or salt corresponds by opposition with the Father, the azotic or mercurial water with the Word or Logos, and the breath or spirit with the Holy Ghost—but the things of transcendental symbolism cannot be properly understood except by the true children of science.

Independently of these signs, the ancients made use, when evoking, of mystical combinations of the Divine names. The magic triangle of pagan theosophists is the celebrated Abracadabra, to which they attributed extraordinary virtues, and which they represented thus:—

ABRACADABRA

ABRACADABR

AB RACADA B

ABRACADA

A BRA CA D

A B R A C A

A B R A C

A B R A

A B R

AB

A

This combination of letters is a key of the Pentagram. The initial A is repeated five times and reproduced thirty times. The isolated A represents the unity of the first cause or of the intelligent, active agent. A united to B represents the fertilization of the duad by unity. R is the sign of the triad, because it hieroglyphically represents the effusion resulting from the union of the two principles. The number II of the letters of the word adds the unity of the initiate to the denary of Pythagoras, and the number 66, the total of the added letters, forms kabbalistically the number 12, which is the square of the triad,* and consequently the mystical quadrature of the circle. We may remark in passing that the author of the Apocalypse, that clavicle of the Christian Kabbala, has composed the numher of the beast, that is, of idolatry, by adding a 6 to the double senary of the ABRACADABRA, which gives kabbalistically the number 18, assigned in the Tarotto the hieroglyphic symbol of the night of the uninitiated, the moon with the towers, the dog, wolf, and crab (the sceptic, the blind believer, and the enemy of progress),—a mysterious and obscure number, whose kabbalistic Key is 9, that of initiation. On this subject the sacred Kabbalist expressly says: “He that hath understanding (that is, the key of the kabbalistic numbers), let him calculate the number of the beast, for it is the number of a man, and the number of it is 666. It is, in fact, the decade of Pythagoras multiplied by itself and added to the sum of the triangular pantacle Abracadabra; it is therefore the epitome of all the magic of the ancient world, the entire programme of human genius, which the Divine Genius of the Gospel sought to absorb and supplant.

* Surely the square of the triad is 9! 12 is the triad multiplied by the tetrad.—Tr.

Science and key of life: planetary influences, Volume 5

The most perfect alembic which can elaborate the quintessence corresponds to this symbol, and the essence itself is symbolized by the sign of the pentagram. The athanar of nature is the body of man, while the pentagram is the microsmic sign or seal. The five points of the pentagram represent the five reciprocal points of projection in the human body, that is, the head, the hands and feet, and from these points, streams of vital force are constantly irradiating from four great centers of energy, that is, the heart, the brain, the spleen and the generative organs, while in addition, a receptive centre known as the solar plexus exists. Now the pentagram, sometimes termed the flaming star of Hijos, is one of the most perfect of pentacles. Its symbolism is extensive, but all such tends to the primordial idea of the quarternary joined with ninety. Thus the pentagram represents man, and it is frofn this point of view that we can best analyze it. We may consider that the upper point represents the head, the two points on the left and right, the arms, the two lower joints, the limbs and feet, all in correspondence with the head. At the same time the five points represent the five physical senses. Now the pentagram with the point above indicates the individual in whom the will commands the passions, in whom reason dominates the lower animal instincts, and in whom spirit dominates the body or matter. On the other hand the pentagram with the point turned downward is the same symbol with the cross turned upside down. It is the individual in whom the passions thwart the will, the passive man without initiative, the man dominated by human and superhuman forces, the media, the materialization of spirit, the domination of reason by the senses, of ideas by instinct, etc.