Magick-Theurgy 01

Sacred Texts The Thing about Wine Magical Philosophy
Magick & Theurgy

www.magick-theurgy.com A publication of the Aurum Solis - E.O. April/May/June 2011
Selene
The Lunar Goddess Visiting
the
Divinities
The Sacred
Hymns
Qabalah
&
Dogmatism?
ISSUE 1
DIGITAL
EDITION
FREE
Work. Indeed.Feeling. Always.And
doubt.
Of course.
An idea hovers by.

Faint at first, it then takes shape.
It looms and lures,
I think I hold it but it flees.
It’s back again. I am thrilled…
It teases and I smile.
With my soft brush I stroke it back
and make it yield to my desire.
By sweet and nimble touch
I coax it back anew.
I lay it down on my canvas.
Tamed at last, bathed in light
and swathed in shade, it’s mine.
NATASHA DOULIEZ - PAINTER
For ever. A magic moment.
I dream I have captured
http://www.natasha-douliez.com the elusive spirit of eternity.
2 MAGICK & THEURGY - April/May/June 2011

CONTENTS
M agick & T heurgy April/May/June 2011
Features
Visiting the Divinities 8
Harmonization with Selene
By Sophie Watson, Roelof Weekhout
& Patricia Bourin.
Epicurean Living 17
The Thing about Wine
By Roelof Weekhout
Tribute to Denning & Phillips 18

By Julien Larche
Qabalah & Dogmatism? 20

By Jean-Louis De Biasi
Ecclesia Ogdoadica 24
Mission Statement
BY THE C.C. OF THE E.O.
Magical Philosophy 26
The Censer
By Patricia Bourin
Sacred Texts 31
Corpus Hermeticum, NewTranslation
By the Ecclesia Ogdoadica.
www.magick-theurgy.com 3
DEPARTMENTS
5 Editor’s Letter follow us oN:
6 Planetary Harmonization facebook: http://goo.gl/OoIsM
7 Foreword
15 Aurum Solis, Light of the Western Twitter: http://goo.gl/hVOTJ

Tradition, The Three Pillars
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16 Sacred Hymns azine.
Original translations of the Sacred
Hymns of the Western Tradition. In To order a PriNT coPy of
this issue: The Fates This MagaZiNe
By Martin Beliard
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38 Voices from the Forefathers

Apuleius, Isis, and the Mysteries
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41 Reviews Letters may be edited for brevity and clarity.
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EDITOR’S LETTER
T
oday, we are living at a very special time
in history. Several longstanding wars that
Magick & Theurgy are deeply rooted in religious intolerance
continue to kill thousands of people around the
world in the name of God. It is true that this situ-
editor in chief ation is not something new. However, the persist-
Jean-Louis de Biasi ence of such behavior, especially when associated with the use of modern
executive editor
weapons and modern communications, naturally intensifies the conse-
Patricia Bourin quences for everyone.At the same time, new generations of young men and
women are looking for more freedom and respect.
web editor
Simon Tamenec Initiates of the past were very often attacked (and even murdered) for their
art director
insistence on the right to practice freedom of thought, and for their inde-
Julien Larche pendence from the dogmas of the political power of religions. The founders
of the Golden Chain of the Hermetic and Ogdoadic Tradition, which is
advertising known today as Aurum Solis, developed a Tradition founded in Hermopolis
Lisa Veys and Alexandria (Egypt). This lineage was founded long ago and provides
Magick & theurgy
the seeker a path to spirituality, as well as rituals and practices that allow
Magazine him/her to begin the sacred journey: the return to the Divine. However, as
P.O.Box 752371 the founding Masters taught, this spiritual ascent can only be accomplished
Las Vegas, NV, 89136 with a good balance between a moral inner work and well constructed Theur-
gic ritual. Today, as in the past, these two aspects can, if properly presented
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and used, help each initiate to become a better human being, who is actively
involved in the world, while respecting the beliefs of others as long as they
for coNTribuTioNs are not fundamentalist beliefs.
All the texts can be sent
in msword and pdf to Still, it is important to note here, that the Hermetists (both of the past and
contributions@magick-
theurgy.com
present) never forgot to pay attention to their bodies. The union between the
soul and the body emphasizes the essential role of the physical dimension
PorTuguese ediTioN of our being. It is for this reason that the pleasures associated with the search
portugues@magick-theurgy.com
for Good and Beauty in everything have always been a real and meaningful
russiaN ediTioN part of this path. You do not have to reject your physical body in order to
russian@magick-theurgy.com more easily reach the upper planes. Rather, you have to become aware of
your desires, and to balance the different aspects of your physical and ener-
freNch ediTioN
francais@magick-theurgy.com
getic bodies, so that you will be able to become an initiate. Increasing your
inner light will help you enjoy your life here and now!
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Copyright © 2011Aurum Solis - In the Light of the Great Star,
E.O. All rights reserved.
Magick & Theurgy are registered
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clesia Ogdoadica
Jean-Louis DE BIASI
Editor in Chief
Planetary Harmonization
O
ne of the most important periods in the history correspondences resulting from the laws of Universal
of the Ogdoadic and Hermetic Tradition called fellowship, the members of the Academia Platonica tried
today Aurum Solis occurred in Florence, Italy, to elevate themselves toward the spiritual world. They
during the years 1438-1439. Several Greek scientists, demonstrated that happiness is possible here below, by
including the Neoplatonist Georgius Gemistus Plethon re-harmonizing the inner planes of the individual.
(or Pletho), traveled to Florence and lived in the accom-
modations there for the duration of the Council of Flo- Theurgic work implies three aspects:
rence, which gathered together all the Churches of the - a moral process of internal purity, fraternity and
East and the West. love;
- a philosophical
This great philoso- training which is the
pher Pletho, whose expression of a reli-
work was an inheri- gious mind/spirit or
tance of the Platonic Religio Mentis;
Academy, contacted - a ritual and aes-
Cosimo de’ Medici thetic work based on
and transmitted a cor- astrology. The rites in
pus of philosophical this book are inspired
and hermetic texts by this aspect of the
which were unknown ancient teachings.
until then. Marsilio Fi- The Cosmos is
cino received an order governed by a pattern
from Cosmo to trans- of order and an origi-
late them, starting with nal state of harmonic
the books of Hermes. balance. The planets
A group was formed which move in the ce-
around this venture lestial sphere take part
and was placed in the continuity of the old school of in this harmonic pattern. A specific character, attached
Plato. Cosmo made a gift of the Careggi Villa to them, to a specific Divinity, is allocated to each one of the
which became the headquarters of this new Platonic planets. Astrology in its initiatory dimension, and, as it
Academy. was gradually developed by the initiates who studied the
origins of mankind, became the source of an important
All the followers of Plato gathered to “practice phi- system of correspondences that demonstrate a vital con-
losophy”. These were, first and foremost, philosophical nection among everything that exists in the universe.
discussions in the spirit of the “Platonic Agape”. But far Each planet, each sign, corresponds to an entire group-
from limiting itself to this intellectual aspect, the Her- ing of symbols including a sound, a color, a perfume,
metic tradition expanded to include many rites and prac- etc... These associations (correspondences) include Psy-
tices of a Theurgic nature. The astrological magic chological character archetypes. Thus the universe we
developed by Ficino was based on the tradition of the are part of does not consist of cold, dead stars, -rather it
signatures and on the affirmation of the Emerald Tablet: consists of powerful Divine archetypes which influence
“That which is above is like that which is below, and us by their position in the Cosmos and by their move-
that which is below is like that which is above, for the ments in that sphere.
performance of the miracles of the One.”
Using these rites, hymns, music, colors and all the (continued on page 43)
FOREWORD
By Carl Llewellyn Weschcke
and efficiencies & creativity in production and commu-

nication. And the new science brings understanding not
only of the physical universe but increasingly of the
I
am honored, and grateful, to write the Foreword
quantum levels where the astral and higher planes meet
to the first issue of “Magick & Theurgy” as the
and source the physical.
official publication of Aurum Solis.
Today, we are on the verge of global civilization – if
we can overcome the challenges.
I’m grateful because AS is performing both a public
role and an esoteric one in these most challenging times Does Magick truly have a role in this? Yes, emphati-
of spreading religious conflict & sponsored violence; cally so!
with extreme weather & climate change, and even Earth
Magick is really the science of Conscious Living.
herself shaking; when economic & political functions
Magick isn’t just dressing in religious-like robes and
are in disarray and must change – and yet, unless di-
performing religious-like ceremonies in atmospheres
rectly affected, the general public seems only interested
enriched with color and incense. And Magick is not sim-
in being entertained and supported by governments
ply spell-casting to gain love, luck, and lucre. And
without sufficient revenues to continue on this path
Theurgy is the application of formulae to evoke and in-
without substantial changes.
voke the energies and intelligences of the non-physical
And yet, we have two wonderful streams actually of- to manifest in the physical world under direction of the
fering “salvation” – the new science and technology conscious mind of the magician.
based on Quantum Physics and re-newed Magick, the
Never before have the opportunities for human ad-
active side of the Ancient Wisdom – offering under-
vancement been so great, and never before have the
standing and solution. Science and Magick have always
challenges to the very survival of humanity and civiliza-
marched hand-in-hand despite the appearance of con-
tion been so great and so immediate. Never before – out-
flict which has its source in organized religion seeking
side of myth and lore – have the Magical Orders been
control over men, and women.
in such position to influence the outcome through per-
Whenever we discuss the role of ancient esoteric or- sonal understanding of the forces at work and personal
ders it is vital that we understand “secrecy.” Secrecy has action to change their direction.
historically often been necessary to protect both science
It is vital to “spread the word” via our publications
and magick from religion, and from religiously moti-
and communications, in print and on-line, through group
vated politics as can easily be seen today as sectarian
and individual education, and by means that are eco-
fundamentalism is again attacking freedom of thought
nomic and social.
and living.
Aurum Solis can be the vehicle for the Divine to func-
But, today, we need not, and must not, hide. We must
tion in Man and Woman as intended from the Beginning
openly again join hands between Magick and Science
when the Word was first spoken to manifest all that is.n
to defeat religious oppression and its resulting political
terrorism. The new science brings understanding of both Find the books from Carl Llewellyn Weschcke at:
cause and solution to earth and climate change, and so- http://www.llewellyn.com/author.php?author_id=4861
lutions to meet the crises of population growth, food
production, water needs, secure and safe energy sources,
VISITING THE DIVINITIES
M yths are a great way

to explore the works
and lives of the Immortal
Divinities. Of course, this is
critical knowledge for Magi-
cians, Astrologers, and Al-
chemists whose arts require
the use of sympathies and
correspondences.
SELENE
THE LUNAR GODDESS
By Sophie Watson
ings. Daughter of the titans Hyperion (light) and Theia

(aether), Selene had many offsprings. Pandeia (dew),
the Horai (the seasons), and Mousaios, Orpheus’ famous
Genealogies disciple, are among them the most widely recognized.
Although many Goddesses were associated with as- They were generated by Selene in her unions with Zeus,
pects of the Moon in ancient Greece, Selene, sister of Helios, and, in the case of Mousaios, in association with
Helios (Sun) and Eos (Dawn), was alone fully represen- the Muses. A few sources also mention her as the mother
tative of the Moon’s silvery hues and nightly wander- of the Nemean Lion, one of the monsters Herakles had
To reflect on these myths, or to retell the
stories with renewed inspiration, will help
you understand the place of Selene in the
cosmos as well as in your own spiritual
progression.
Invocation
Selene, as Goddess of the Moon, is of
course related to the spiritual and material
influences of this star, but also, and more
broadly, to fertility, natural rhythms,
magic, prophecy, and the nightly celebra-
tions of mysteries, to womanhood and
motherhood, and, as seen in her close as-
sociation with Hecate and Artemis, to
wilderness and instincts.
Selene should thus be invoked in mat-
ters connected to new beginnings, fertility
and childbirths, growth, the harmoniza-
tion of biological and natural cycles in
general, and for us women, of the men-
strual cycle in particular. The Goddess can
also be invoked for clarity of vision (ex-
terior as well as interior), the development
of empathy, sensuality, instinct, and intu-
ition, oracular works, especially those in-
volving dreams and path-working, and
any type of request, or meditation, involv-
ing memory.
Symbols
You can decorate your lararium (a tra-
ditional altar to the divinities and to one’s
to fight in the mythical story of the hero’s Twelve
Labors.
Myths are a great way to explore, albeit allegorically,
the works and lives of the immortal divinities. Genealo-
gies, that is, the origin and generation of Gods and God-
desses, or, in some cases, heroes and mythical creatures,
often allows one to understand the main qualities of the
Powers in relation to each other. This, of course, is an
important knowledge for Magicians, Astrologers, and
Alchemists whose arts are founded on sympathies and
correspondences. A short study of the Lion will appear
in a later issue of this journal, but I invite readers to sub-
merse themselves in the logoi (discourses) of the great
poets and to meditate on the generations of Pandeia, the
seasons, and Mousaios. Why would the Moon be related
to the dew, the seasonal cycles, and oracular poetry?
Why, in each cases, with Zeus, Helios, and the Muses?
ancestors) according to certain symbols
when invoking Selene. A list is given
below. These symbols can also be used
when making talismanic images, furni-
ture, or jewelry for the Goddess. Drawing
from these specific symbols in your work
will ensure harmonious and propitious
contacts with the Moon. They can be
used as materials (wood, rocks and gems,
magical objects), or as images. The
shapes, patterns, and colors of leaves,
fruits, rocks, and gems should inspire
your creations:
In the vegetal realm: Hazel, bay, all This statue of
willows, papaya, poppy seed, hyssop, artemis was found
rye, all lilies and irises, narcissus, water- in ephesius.
cress, genmaicha and sencha green teas,
cabbage and lettuces, all gourds (melons, artemis is very
cucumbers, pumpkins, and squashes), often associated
plantain, plums, all beans, peas, and with selene, as a
lentils, and nuts and wood berries in gen- goddess of the
eral.
Moon.
In the animal realm: Bear, horse, mule,
bull, cow, all pigs, dog, camel, hyena,
ephesius, located
elephant, cat, owl, raven, crow, nightjar, in modern Turkey,
vulture and, from mythology: Minotaur, was the place
winged bull, ram-headed serpent, harpy, where the great
and hydra. Temple (one of the
In the mineral realm: Silver, beryl, great wonders of
alexandrite, moonstone, rock crystal, the world) still
pearls, fluorspar, alabaster, and hyalite. stands.
Other symbols are the Moon crescent,
silver horns, a silver veil, the silver char-
iot pulled by white horses or mules, and
a torch. can also be very useful in invocations. With time, your
relationship with Selene will develop, and allow you to
Offerings and perfumes properly recognize the perfumes associated with her.
When working with Selene, one should draw from You will then be able to explore and discover new per-
the symbols of the vegetal realm above for food offer- fumes related to the Moon, and try out different incense
ings. Milk is the best all around beverage used in rites recipes of your own creation. Symbols, offerings, and
and prayers to the Goddess. The burning of perfumes perfumes are there for you to discover the Goddess’ role
should, however, precede offerings when working with in nature, as well as in yourself. Have fun experimenting
the divinities. You can either use a thurible or cauldrons with these, and discovering your own divinity.
for these incense offerings. You can experiment with the
perfumes of some of the plants and seeds mentioned May the Goddess be with you! n
above (be careful to distinguish between roots and
leaves in your notes), but should also familiarize your-
self with age-old perfumes associated with the Moon:
camphor, ylang-ylang, galbanum, and jasmine oil are
my favorites, but artemisia, orris roots, and wintergreen
SELENE
&
WINES
By Roelof Weekhout
T
he first aspect to look for in a wine for this
planet is freshness. A 'juicy' wine with plenty
of acidity represents the watery and cold com-
Wines fitting these three aspects are:
plexion of the moon.
- Sauvignon blanc from Marlborough (New Zealand)
S
econdly, a wine with a lot of expression is fit-
- Riesling from the cooler areas of New Zealand, Aus-
ting for the planet of dreams and imagination.
tralia and France & Germany
Expressive grapes such as Sauvignon blanc
- Young Gewurztraminer from the Alsace region
(white Sauvignon), Riesling and Gewurztraminer will
(France)
give you a fitting bouquet.
- Rueda with a high percentage of Verdejo (Northern
Spain)
F
inally, the color of the wine in the glass should
- Very dry unoaked Chardonnay form cooler vine-
be bright, even flashy, as most pale young
yards (like Chablis in France)
wines tend to be. These wines also often have
the acidity we are looking for.
Make sure the wine is properly chilled, but not too
cold. Approx. 46° F (8° Celsius) is optimal. n
Note: wine can be used as an offering and tasting during the ceremony or at other moment of the day
when you want an enjoyable way to be in contact with this divine power. Remember that a small quantity
of alcohol is good and that the main point is not to be drunk. You have to find a good balance and just
be able to enjoy this beverage. So drink carefully. If you have not the legal age to drink alcohol, use
juice or in this case milk. On the ritual point of view, the connection will be allright.
HARMONIZATION
WITH SELENE
By Patricia Bourin
Tides: any time of year.

Day: Monday.
Altar (Bomos): to the East.
Lights: a violet lamp or one candle.
Other equipment: You will need a taper, with
which to light the planetary candle from the
flame on the Bomos, incense (if you choose to
use one), incense burner (if you use charcoal),
white cloth, optional representation of the Divin-
ity (or Divinities).
Clothing: Dress in comfortable clothes.
If you use charcoal, light it outside and bring
it into your ritual place.
Stand West of the Bomos, facing East, arms

naturally relaxed, at your sides.
Light the Lamp on the Bomos.
a rare statue of selene is on exhibit
at the Villa getty, santa Monica, ca. 1. OPENING
Raise your arms in front of you, so that your
palms are open to the heavens. (In the sequence
that follows, you may use the special traditional
gestures as you speak each point of the declama-
tion.)
Declaim in Latin:
A- Ave Lux Sanctissima
B- Sol Vivens
C- Custos Mundi
D- In Corde Te Foveo
1st Pillar:
Theurgy E- Membris Circumamictis Gloria Tua.
http://goo.gl/vJzlP
Just click above to follow the links or use your cell phone/TabletPC's
to scan the code if you are reading a printed version of the magazine. [Translation of the Latin words (not to declaim): A-
Hail, most holy Light! B- Liv-
ing Sun, C- Guardian of the
World, D- In my heart I hold
thee, E- My limbs being girt
with thy glory.
2. CIRCULUS
Extend your right arm before
you horizontally, pointing with
your index finger. Remaining
on the same spot, rotate counter-
clockwise, thus tracing a circle
of light around you. Visualize
this circle as a curtain of light
mist surrounding your temple
and sheilding it from the influ-
Hearken, O Divine Queen!
ences of the rest of the world.
Close the circle in front of you, Powerful Selene, shine forth on this place!
then relaxed your arms on both You who encircles the night and manifest your
sides of your body. presence in the surrounding air, be here among us!
3. DEDICACIO SUB ROSA

NIGRA
After a few moments’ pause, raise your arms with the your eternal glory.
elbows flexed, so that the upper arms are held in front
of you in an almost horizontal position, sightly out from If you have a bell, ring it few times.
the side as necessary, the forearms and hands being
raised vertically, the palms forward (facing outward), If you wish you may now be seated (on the floor or
then declaim: on a chair), close your eyes and increase the violet light.
From the portal of Earth to the portal of Fire, Visualize in front of you the representation of Artemis.
From the portal of Air to the portal of Water,
From the center of Power to the encompassing Maintain the visualization. Then vibrate with power
adamant, the divine name: « SELENE » - http://goo.gl/LUXi5
let this sanctuary be established!
Increase the visualization of the Divinity and
Release the position and relaxe your arms. imagine that she is standing in front of you. Intone the
specific hymn for the divinity, while you create a spiri-
4. HARMONIZATION TO SELENE, THE LUNAR DI- tual link with her:
Hearken, O Divine Queen!
VINE ARCHETYPE.
Powerful Selene, shine forth on this place!
If you have a bell, ring it a few times.
You who encircle the night and manifest your pres-
ence in the surrounding air, be here among us!
Put some incense on the charcoal and declaim:
You, maiden of the night, torch-bearer, magnificent
O mighty Divinities hear my voice as it rises up to
star, waxing and waning, male and female, mother
you.
of time,
Turn your eyes towards me, while I call to you.
You, glittering silver light of the night, turn your gaze
May this perfume rise in your direction as my offer-
on us and on our works.
ing for you this day.
Splendid vestment of night, bestow upon us your
Direct towards me your protection and power and
grace and perfection.
with that I will manifest in my life your beauty and
May your celestial course guide you towards us, O
wise maiden. May my soul not be fettered in the jails of life where
Come, you who are the most joyous One of all, and I am left to suffer a terrifying atonement in the icy
be propitious! Shine your triple lights on this new cycles of generation. I do not want to wander any-
initiate! more.
O you, sovereign Gods of radiant wisdom, hear me!
Feel the Divine presence as you breathe deeply and Reveal to one who hastens on the Path of Return the
regularly. holy ecstasies and the initiations held in the depth of
If you are seated, stand up and perform the movement your sacred words!
of the Moon, feeling your body as you move in the
space. 7. BODY OF LIGHT
http://goo.gl/G5kiZ Imagine that the height of your body grows, larger
Relax your arms and feel the Divine joy and energy and larger until your head is among the stars. Open your
you receive. arms slightly, with the palms of your hands turned up-
wards, while you intone:
5. OFFERINGS I invoke you, you, the Secret Flame which lives in the
Maintain the visualization of the Divinity. Lift the of- luminous and Holy silence!
ferings you prepared prior to the ceremony (flowers, May Beauty, Truth and Goodness be manifested in
food, juice, wine, etc.) to the Divinity for her blessing. me!
Visualize the Divinity accepting your offering. When May Order be established over chaos!
you are done, replace the offerings and relax your arms. May Harmony express itself in me and in all aspects
Eat or drink part of the offering, as you feel the inner of my life!
communion with Selene. (Note: You do not need to
bring everything on the list as an offering. Just bring Turn your mind in the direction of your physical
what seems most appropriate for the ritual you are per- body, below you.
forming.)
8. CLOSING
When you feel ready, releases the visualization of the Cross your arms, left over right. Imagine that your
Divinity. size decreases until you return to your normal height.
Breathe peacefully. Lower your head slightly and de-
6. ASCENT TO THE DIVINE claim:
Open your mind to the other celestial spheres below May all I have just accomplished be mine, now and
and above you. Feel and imagine a sphere of fixed stars forever!
in deepest blue above you which is studded with twin-
kling golden stars. Add incense to honor all the Divini- Be silent for a few moments, Then say:
ties and pronounce a hymn for all the Gods of Proclus Konx Om pax!
(main hymn of the Ecclesia Ogdoadica):
Hear me, O Gods, you who hold the rudder of sacred If you have a bell, ring it few times. n
wisdom. Lead us mortals back among the immortals
as you light in our souls the flame of return. May the
ineffable initiations of your hymns give us the power
to escape the dark cave of our lives and purify our-
selves.
Hearken, powerful liberators!
Dispel the surrounding obscurity, and grant me the
power to understand the holy books; replace the
darkness with a pure and holy light. Thus may I truly
know the incorruptible God that I am.
May a wicked spirit never keep me, overwhelmed by
ills, submerged in the waters of forgetfulness and far
away from the Gods and Goddesses.
THE THREE PILLARS
The three pillars of Aurum Solis Tradition are: Theurgy, Philoso-
phy, and Epicurism. These three pillars were the basis of the Neo-
platonic tradition at its inception, and they are, to this day, the visible
body of the Ogdoadic Tradition.
1st Pillar: Theurgy (Ritual pillar)

Theurgy is the fundamental element of Aurum Solis. As Iamblicus wrote, "the
aim of the Theurgic art is the "purification, liberation and salvation of the soul"
through the divine acts of sacred rites. These ineffable Theurgic rites were praised
by Proclus as "a power higher than all human wisdom, embracing the blessings of
prophecy and the purifying powers of initiation." Consequently this ascent to the
divine will increase your psychic power. However this is a consequence and not a
goal in itself.
2nd Pillar: Philosophy (Theoretical pillar)

Philosophy is the theoretical element of Aurum Solis. Our teaching are not re-
stricted to the writings of philosophers, our lessons are intended to teach the student
about every aspect of the Western Tradition, including: Hebrew and Greek Qabalah
, Hermeticism, theology, sacred languages, alchemy, astrology etc. These lessons
are always rooted in the practical application of this work. The constant reading of
the philosophers of our Tradition, progressively reveals the real essence of Philos-
ophy to the student, allowing you to join those who "love Wisdom" and who are
able to learn and understand the Mysteries of the world.
3rd Pillar: Epicurism (Physical pillar)

Every spiritual and Theurgic work is based on the premise of “being here and
now" without renouncing our bodies. Consequently, our Tradition recognizes that
the quest for Beauty, Harmony and the ability to enjoy balanced pleasures in our
daily life, are the foundations of true inner stability.
SACRED HYMNS
hymn to the fates
The orphic hymns were powerful texts used to speak and to invoke
the divinities. Today these sacred hymns of the western Tradition
have been translated in a way that can be used in your magical life!
English translation by Martin Beliard
O
Eternal Goddesses of
Fate, daughters of the
blackest night, God-
desses of the earth and starry sky,
hear my voice in prayer. Oh God-
desses of Fate who reside on the
shores of the celestial ocean, you
send a plume of white water spout-
ing directly from the night, flowing
into the depths of a dark subterranean cave;
then you fly to the unbounded Earth, the world
of my life where I am. Veiled in crimson light, you
cross the plane of the dead on your glorious chariot,
you bring hope to those mortals who (like me) are
waiting for your arrival with a hopeful heart.
No other Divinity, save Zeus, living in the sanc-
tuary of the heavens where the immortal gods re-
side, watches over human life as you do.
Atropos, Lachésis and Clotho I invoke you!
Oh great Goddesses, Hear my prayer and show
me favor! You immortal ones, born of an illustrious
father; you who are ethereal, invisible and inde-
structible; we know that what you give to us, you
can also take away.
Eternal Fates, please hear my prayer and
accept these holy libations as my offer-
ing to you.
Come with benevolence to your initiate; dissipate
my sorrows by weaving for me the very best des-
tiny I can express and achieve.
16 www.magick-theurgy.com MAGICK & THEURGY - April/May/June 2011

when the drinker raised this
wine cup to his lips, the stylized
face provided a temporary mask that
was thought to guard against evil spirits
and also called to mind dionysos.
(Terracotta, about 520 B.P., in the Villa Getty, CA)
THE THING
W
ine has a prominent place in the Og-
ABOUT doadic Tradition. Its use is central in
several of our rites, and it is an inte-
WINE sions.
gral element of the Platonic banquet
where philosophical issues are raised in joyful discus-
From an epicurean perspective however, wine is a

tricky substance. If - as an epicurean - it is your aim to
wine is an integral element of appreciate the essence of a glass of wine, to totally enjoy
the Platonic banquet where the complexity and harmony of it without drinking the
philosophical issues are raised entire bottle, you will find yourself on thin ice. Wine is
in joyful discussions. a vibrant seductress...
The European style of wine mak-
ing produces a very complex palette.
By Roelof Weekhout More often than not, the second sip
of a glass of wine will differ from the
first. One way to try this is to hold a
sip of wine in your mouth for a while 2nd Pillar:
and study attentively. It will change epicurism
in texture, first highlighting sugars, then acids, and fi-
nally tannins (bitter). These are often accompanied by
several and varied tactile sensations of the tongue and
cheek lining. The flavours detected by your nose will
change as well, first revealing fruity tones, but slowly
changing to deeper more earthy flavours like wood,
compost, leather, coffee and smoke in red wines and
chalk, feldspar, limestone and flint in white wines.
As wine is poured into a glass, it starts to change be-
cause of exposure to oxygen, and, in many cases, higher
room temperature. These processes influence the taste,
flavour and texture of the wine.
TRIBUTE
Because of this volatile nature, wine invites you to try
it again, to relive the sensation and to study how it keeps
changing and revealing new aspects of its nature. If you
TO
do so, the alcohol slowly starts to do its work. Two or
three sips are enough to feel the first effects. The capil-
MELITA DENNING
laries in your face will widen, you start to feel a bit
warmer, and often feel freer. Alcohol takes away some
of your inhibitions while sharpening your senses, espe-
cially the sense of smell.
As a result, the second glass of wine actually tastes
better than the first, or at least it seems to be more ex- By Julien Larche
pressive. At this point, wine lures you in, offering more
alcohol in exchange for more sensory experiences while
lowering your mental grip on reality. At this point - es-
pecially when you like the taste of the wine - you will
start to get an emotional attachment to the liquid. "Wow,
I really love this wine" is often heard at this stage. The
tactile and olfactory sensations of the wine are now
linked to emotional references such as joy, comfort,
well-being, and even love. At this point it is best to ac-
M
elita Denning (Vivian Godfrey) and Os-
tually stop drinking. If you continue to take in alcohol,
borne Phillips (Leon Barcynski) are inter-
the senses will start to dull again, causing the need for
nationally-recognized authorities of the
more wine so as to experience the same sensations. To
mainstream Western Mysteries and are two of the fore-
most people though, it is very hard to stop here. Just as
most proponents of the Ogdoadic Tradition, that pre-
you really start to like it, you need to leave it. For a true
miere Hermetic school whose keywords are knowledge
epicurean however, this is always the challenge.
and regeneration, and whose influence and works are
Next time, when you raise a glass of wine to your lips, historically traceable for several centuries past.
remember this article and fully enjoy your wine. Drink
The authors received their major esoteric training in
in deep... just not too deep! n
the magical Order Aurum Solis, a society which was
manifested in its modern form in 1897 and which con-
tinues to exist and to work for the common good right
up to the present day.

Melita Denning was the first female Grand Master of PROLIFIC AND REMARKABLE AUTHORS
AS, from 1976 to 1987 and from 1988 to 1997 (March
I
23rd), her date of death. As Grand Master, she governed n approximately 1971, Denning and Phillips
the Ordo Aurum Solis for 20 years, the longest period began working with Carl Llewellyn Weschcke.
any leader has governed in the history of our modern or- Around 1979 they moved to the United States.
ganization. At one point Vivian spent about six years Together they authored many books in the early days of
traveling throughout the Middle East and the Mediter- Llewellyn Publications, among which is the formal pres-
ranean gathering occult knowledge. These studies ulti- entation of the Order Aurum Solis' philosophy and
mately led her to discover the work of the Aurum Solis, praxis entitled: The Magical Philosophy.
during her exploration of kindred matters. She studied This series of 5 books in their 1st edition led to the
Jungian psychology under Buntie Wills, and was herself progressive publication of three large tomes that re-
a student of C. G. Jung's friend Toni Sussman. From the vealed a very deep insight into the Western Tradition.
time they were young women, she was also friends with For the first time, Denning and Phillips unveiled the Og-
doadic Tradition (Aurum Solis) to the public. These ini-
tial authoritative books were later followed by the
exceptional and widely revered book "Planetary Mag-
ick," which will be reprinted in Summer 2011, in the
same time of the release of the forthcoming “The Divine
& OSBORNE PHILLIPS

Arcana of Aurum Solis” by Jean-Louis DE BIASI.
http://goo.gl/AoDv1 n
Olivia Robertson, the founder of the Fellowship of Isis.

Melita spoke English, French, Italian and Latin.
Osborne Phillips was the Grand Master of the Order
from 1997 to 2003. He received magical training at age discover the books from denning and
16 from Ernest Page, who was both the Warden of the Phillips at: http://goo.gl/lXxkb
Ordo Sacri Verbi (which today is full part of Aurum or just click on the screen below.
Solis) and a notable London astrologer. For some time
in the early 1970's he was the head of the Aurum Solis
psychic investigation team. Leon was a pupil of U
Maung Maung Ji, a lecturer in Eastern philosophies,
who worked with the UN Secretary-General U Thant.
He is a Fellow of the International Biographical Asso-
ciation, a Life Patron of the American Biographical In-
stitute, and an Honorary Fellow of the Anglo-American
Academy. In 2003 he transmitted the full authority of
the Ogdoadic Tradition - Aurum Solis to Jean-Louis DE
BIASI, at the same time consecrating him as lifetime
Grand Master: http://goo.gl/kqEqE.
In the history of initiatic traditions, we find that
exceptional people always come forward to aid in un-
veiling the Mysteries and to help open the Path of the
Return to the seekers. We honor Melita Denning (Vivian
Godfrey) and Osborne Phillips (Leon Barcynski) for
their Great Work!
Q
abalah is often shown as a grid which may
be utilized to help you understand the world.
The Tree of Life diagram offers a standard
of ethics and morality that helps you to find
signposts and guidelines as you travel through your life
in this great world. Even though it is valuable, you will
soon discover that Qabalah is not the only answer to the
questions of life. The religious dogma that is such a fun-
damental part of the Qabalah is absent from the High
Magick practices of Theurgy. The ritual and inner prac-
tices of Theurgy emphasize the personal quest for the
Creator of the Universe and foster the will to establish
and maintain a close and personal relationship with the
Divine.
THE
QABALAH
FROM DOGMA
TO HERMETICISM
By Jean-Louis de Biasi The initial step in the quest for a relationship with the
Creator is to make contact with the emanations of the
Divine that our initiated ancestors called ‘the Divinities’.
When you use the He-
brew, Greek and Egypt-
ian words of power as
strictly equivalent, you
will be able to establish
this contact without the
dogmatic influences that
have become associated
with the Qabalah. When
you start using the Greek
and Egyptian words of
Powers (instead of con-
sidering the Hebrew

hard to find until recently; fortunately, they will
be reprinted. We will soon present their most im-
portant aspects on the website, in order to help
you to understand the principles they expose.
These books contain very deep esoteric teach-
ings. While it is sometimes difficult to under-
stand the differences between the teachings of
the Ogdoadic Tradition and some other magical
traditions (such as the Golden Dawn) these
books will help you to see and understand that
difference. In fact, there are enormous differ-
ences between these traditions. As you will also
see in my forthcoming books from Llewellyn
Publications, the differences in the teachings of
our Order are often revolutionary.
It is interesting to note that the Hebrew, Latin,
Greek, and Egyptian formulations of the rituals
are connected to quite different energies. The ef-
fects are not exactly the same when you change
from Hebrew to Greek pronunciations. Each
unique language is connected to that culture’s
history, and (usually) to a specific period of
time. Moreover, the Divine Powers that each
language evokes are not precisely equivalent.
To illustrate this issue, I will use an example:
Each tradition creates an egregore which exists
on the invisible planes. When you use words of
power, and/or the names of specific Divinities,
you are connected to a specific divine power, -
but a link will also be created between you and the
The egregore associated with that power. For example, when
Qabalistic tree is perhaps you use words of power from the Hebrew Qabalah, you
the most well known symbol of Qabalah. it are also connected to the egregore of the ancient and
can be seen as an invisible part of our spiri- contemporary Jewish Qabalists, their history, memories,
tual bodies and as an archetype that can be texts, etc... If you use the Greek sacred words, you will
useful in several theurgic rituals. be connected to the egregore of the Hermetic Masters
of the Golden Chain, their practices, the Divine Powers
words as an obligation), you will be able to immediately they prayed to, etc…
feel an enormous difference in the powers you will be
able to invoke and use. You will realize that you are able The brilliant presentation provided by Denning and
to immediately draw close to your Divine origins. This Phillips in their books (from Llewellyn publications) re-
is the Theurgic Ogdoadic Tradition. vealed this inner aspect and emphasized the necessity
for learning about these traditions in depth, in order to
The past Grand Masters of our Order published a very be able to make meaningful progress in the understand-
complete and powerful presentation of High Magick ing and the use of the tools of the Ogdoadic and Her-
which was essentially focused on the Hebrew approach. metic Tradition. In the “Magical Philosophy” you will
It would be invaluable for you to read (and learn from) discover a rare presentation of the correspondences be-
the Aurum Solis books by Denning & Phillips, (espe- tween the Hebrew, Greek, and Neoplatonic sacred
cially “The Magical Philosophy”) so you can see how words. The book entitled “Planetary Magick” went even
essential these teachings are. These books have been
further into this presentation of During the 19th and 20th cen-
the Hermetic system. Denning turies, the Hebrew language as-
and Phillips provided the reader pect of the Qabalah was in
with a rare opportunity to have primary use. At the same time,
access to a deep and potent un- the initiates of the Hermetic and
derstanding of these aspects of Ogdoadic Tradition prepared the
the Hermetic system. consciousness of the Hermetic
Adepts to continue advancing the
However, as I said above, the
Hermetic Tradition. They learned
egregores that are associated
to associate themselves with
with the different languages that
egregores that were closer to the
might be used in Hermetic ritu-
original egregores. It is easy to
als are not precisely equivalent.
understand why. It is clear today
Moreover, certain egregores that the egregore connected to
are more connected to specific the monotheistic traditions is
historical periods in the country very often used by religious ex-
where they originated. To clar- tremists. This unbalanced contri-
ify this, let me offer another ex- bution deeply affects the
ample. egregore (and those who attempt
to utilize it in ritual practices).
During the period of the for-
Even if the practitioners are not
mation and birth of the United
aware of this problem, their use
States, Benjamin Franklin be-
of these vibrations, visualiza-
lieved that the best symbol for
tions, etc. will yield a far differ-
the country would be the wild
ent result than contact with a
Turkey. It would be hard for
purer egregore that is closer to
Americans today to imagine any
the original intent. The radicals
other symbol than the Eagle.
a rare representation of the hermetic who contribute to the
The use of the Eagle as the
Tree of life and the traditionnal posi- monotheistic egregore also
primary symbol of American
tion of the parts of the cosmos. a full have a deleterious effect on the
liberty is clearly radically dif-
history and explanation is presented invisible bodies of its practi-
ferent from the pictures
in the forthcoming book “the divine tioners, resulting in imbalance.
evoked by the wild turkey. Pe-
arcana of aurum solis,” llewellyn It is not possible to maintain a
riods of historical time create
Publications, which will be released healthy balance, and to associ-
cultural egregores of their
in the summer of 2011. ate yourself with the high and
own, and symbols connected
luminous influences you might
with those periods must be un-
have hoped for, if you connect
derstood in order to be used properly in ritual practices.
yourself to the wrong egregore. Of course people who
Thus, the Hermetic egregores we have been discussing
are not psychic might have difficulties feeling and see-
have to be understood in the context of their language,
ing these imbalances and deleterious effects, but the
the egregore they were associated with, and the time pe-
damaging effects on society are clear. The crises we see
riod they developed in.
in our everyday world is ample demonstration of that.
Keep in mind that the Eagle was the main symbol of
By contrast, the Hermetic tradition shows us the path
Zeus! Do you think that there might be a difference be-
of tolerance. Hermeticism does not permit the superior-
tween the character and the egregore of a nation that has
ity of any one religion or tradition over another. Ex-
a menorah as its primary symbol (like the state of Israel),
tremism is absent. Even more than this, a society (such
and the United States, which has the screaming eagle
as the USA) which explicitly displays symbols which
(symbol of Zeus)? The answer must be an emphatic
are both Hermetic and pagan, demonstrates this princi-
“YES”!
ple of tolerance and balance very well. (See the book

“Secrets and Practices of the
Freemasons – Sacred Mys-
teries, rituals, and Symbols
revealed” by Jean-Louis de
Biasi, Llewellyn publi-
cations). Because America
embraces the principles of
liberty, freedom of religion,
and the right of equality of
every human being, the use of
these potent egregores will be all
the more powerful and effective. When you begin these
practices, you will feel this effect very quickly, after
only a few weeks of practice.
Still, we must be careful. I don’t want to say that the
teaching and practices of the Hebrew Qabalah should
be banished. Our Masters used this Hebrew grid. It is an
important step in learning and apprenticeship. That is
why the First Hall (1st degree) of Aurum Solis is fo-
cused on this system. Just remember that the Hebrew
Qabalah is used as a grid and only as a grid. [A grid is
something we overlay on a mystery or code to help us
reveal its secrets. Editor]. The grid itself is in no way an
absolute Truth. In fact, as you can see in the books of
the “Magical Philosophy,” the Hebrew Qabalah is used
according to Hermetic principles. Remember this fact
as you progress in your studies and advance along the
Hermetic path. It will make your transitions among
these systems easier and put the process in perspective.
On our Website you will find this presentation of the
Hermetic Qabalah. We have broken it into sections that
are designed to teach the most important principles of
our Order. Moreover, these writings were penned by
some of the above, you can see Qabalist representations
greatest au- from christian knorr von rosenroth, who was
thorities of a christian Qabalist and an expert in oriental
the Order. languages.
They will on the left, you can see a circular represen-
help you to tation by robert fludd which depicts the cos-
understand mos according to the hermetic and ogdoadic
why it is pos- Tradition.
sible to rep-
resent the
Qabalistic Tree used in our Order. We will talk about this more in
Tree in vari- the next part of our presentation. n
ous ways.
They will
also help you to understand the difference between the Jean-Louis de Biasi is the Grand Master of the Ordo
more frequently used Tree, and the Hermetic Qabalistic Aurum Solis
ECCLESIA OGDOADICA
M ISSION S TATEMENT
By the C.C. of the Ecclesia Ogdoadica
I
n Florence (Italy), during the Italian Renaissance,
a Greek Religious Philosopher named “Gemisthos
Pletho” emerged as a well known figure. He was
heir to the ancient (pre-Christian ) Mediterranean
religious and mystic traditions. Pletho wrote a book
called “The Book of Laws” in which he provided infor-
mation about the rituals, traditions and philosophical
teachings associated with this ancient Mysteries. Some
of his books were burned by the Catholic inquisition.

MAIN PURPOSES
of “ECCLESIA OGDOADICA”
cess to this powerful and very ancient tradition.
- To bring a sense of reverence, respect and worship to

our interactions with the Immortal Divinities and Mys-
teries.
- To help each practitioner develop abiding tolerance
for others, moment to moment, each and every day.
- To promote and practice the ideals of the Hermetic
Religion known as the “Ecclesia Ogdoadica” through
worship, social service, education, and teaching.
- To strive for spiritual richness and human excel-
lence, by assimilating the values taught in the Holy Her-
metic Scriptures and practicing them in daily life.
- To establish and maintain public community centers
for the purpose of conducting Hermetic religious, social,
educational, cultural, literary and performing arts activ-
ities consistent with the objectives as stated above.
- To teach and organize research on the Holy Her-
A
metic Scriptures which are: the Corpus Hermeticum
(Corpus of Hermes, which contains the Corpus Her-
meticum itself, the Writings of Asclepius and some of
the Fragments of Writings by Stobaeus), and the
Chaldean Oracles. All these documents are presented in
the translation validated by the E.O. (As archeological
and scholarly research uncovers more ancient texts bear-
ing on this topic, more texts from the Hermetic Tradition
Fortunately, he transmitted may be added to the major Corpus.)
his authority to the chiefs of
the “New Platonic Acad- - To construct, organize and maintain local Temples
emy” which was under the (places of religious worship) in the United States (and
protection of Cosimo De Worldwide) consistent with the ecclesiastical govern-
Medicis. ment of “Ecclesia Ogdoadica” as defined in the Bylaws,
and the laws of the United States of America.
Because of this transmis-
sion, the religious and spiri- - To perform necessary public religious services and
tual succession was ceremonies (weddings, worship services, Regular Cel-
preserved. The Ecclesia Og- ebrations, house blessings, etc.)
doadica of Aurum Solis is - To develop, foster and teach respect for all men and
the religious and public women regardless of ethnicity, color, creed, social sta-
branch of this tradition, and tus, sexual orientation or physical ability. n
the Ecclesia Ogdoadica continues to provide public ac-
More at http://www.ecclesiaogdoadica.org
THE TYMIATHERION
CENSERS
all spiritual and initiatic tradi-
tions use incense in their ritu-
als and consequently require
the use of censers. This artifact
seems as old as the human de-
sire to worship invisible pow-
ers.
western initiatic Traditions
made extensive use of censers
and incense.
I
n the occult European orders of the
18th century (Elu-cohens, magical
groups) incense was used in large
quantity to create a specific atmos-
phere allowing magical manifestations.
The purpose was not worship but more to
help the magician in specific actions.
At the same time, churches were very
often using incense in their different cer-
emonies.
However we have to remember that
censers and incense were used in all the
By Patricia Bourin original rituals of the antiquity.
As heir of the Ogdoadic and Hermetic Tradition,
Aurum Solis continues to provide specific teach-
ings on artifacts, different perfumes, incenses, herbs and
their use in rituals. It is important to understand the orig-
inality of this information; many well-known magical
groups are unaware of the proper use of censers and per-
fumes.
This Hermetic Tradition comes from the Greek and
Roman rituals and Mysteries. As Melita Denning & Os-
borne Phillips highlightened in the Aurum Solis series
called “Magical Philosophy”: “Two types of censer are
used by the Aurum Solis: the thymiaterion or standing Empire, the word Thymiaterion became Turibulum,
vessel, and the thurible [a censer suspended by chains].” coming from Tus and the word Acerra. People carrying
This introduction shows the roots of this tradition and I censors were present in religious processions. A celes-
will follow the indications provided in this book to go tial constellation received as metaphor the name of
deeper in the details of these interesting artifacts. turibulum.
I will present this study in three sections: 1- the censers; The censors of our ancestors were intentionally made in
2- use of the censers; 3- Incenses, perfumes and their various shapes, as we can see by looking at the artifacts
use in rituals. dating from antiquity, shown by numerous museums all
around the world. Bas-reliefs, engravings in old build-
ings, paintings on cups, etc.. all show different kinds of
A
s Denning & Phillips noticed, the word most censors.
often used by the Greeks to name the vessels
However, this evidence brings up an important point,
in which incense and perfumes were burned
which ‘puts the lie’ to an idea that has become common
as an offering to the Gods is Thymiaterion
in modern times: today we believe that censers were a
(or Tumiatherion). This word comes from the verb Tu-
Christian invention, but censers were just as well known
mian, which means to cense. However, the Greeks used
in antiquity as we know them today. Christians were not
other related words from time to time, such as Libanotis
the first one to use little boxes hooked to a little chain
(the word for a vessel which was often used to hold in-
or string and raised in front of the altars in order to fill
cense; incense = Libanos) and the word eskaris, which
the air with the smell of perfume.
is the name for an artifact that is usually shaped like a
The use of this kind of censer is
little shrine or stove. The Thymiaterion was made of
well documented in ancient times,
terra cotta, metal, and some was made entirely of silver
long before the introduction of in-
or bronze, and then silver plated. Each piece was a work
cense into the Western world.
of art. They were carefully held in the treasury of the
Greek Temples in Athens, Piraeus, Delphi, Epidaurus, Cups were discovered in Troy
Smyrna, etc. The inventory of Delos lists the censers (Greece) with holes in their handles. It seems very likely
dedicated to Apollo several times. One of the censors that these cups were hung up, by stringing something
that was frequently mentioned in the lists, was given to through these holes, and used for censers. Other artifacts
the Gods like this one have been found throughout Italy. For ex-
by some- ample, artifacts composed of two hemispherical caps
one called that could be joined to form a sphere, were found in sev-
Boulo- eral places, including Etruria in the Northwest of Italy.
maga, who This particular artifact has a large stem (a base) with a
was born a circular hole at the top and hooks on the sides where a
barbarian. metal chain was inserted, by which the ornament might
A city in be hung.
Libya was
It seems obvious that this artifact was made to hold per-
c a l l e d
fumes. They appear to have originated in the Far East.
Thymiate-
This kind of artifact has continued to be in use through-
rion , per-
out history. There are paintings from Pompeii with a rep-
h a p s
resentation of a turibulum that
because the
appears to be very similar to
shape of
the censers in use in modern
the city re-
times. The Museum of
sembled
Naples has on exhibit, a cir-
the shape
cular censer with a moving
of a censor.
cap attached to a chain that al-
In the
lows one to raise it in the
R o m a n
same way that modern
censers may be raised (in chapels and so forth). were made of terra-cotta (with holes in them) and were
used in the Eleusian Mysteries (the rituals performed in
From the East there came another ancient form of
Eleusis-Greece). It is very difficult to know whether
censer, which was very different in appearance from the
they were used to burn herbs and incense, or to hold can-
Tumiateria or turibula. These censers are frequently
dles.
found in the archeological remains of ancient Egypt, As-
syria, Chyprus, etc. In Greece, this small box used to
hold incense was molded into various strange shapes,
as you can see on the last page.
In early Greece, we also find some censers with a
more regular shape. At the time of the Parthenon in
Athens, the Thymiaterion was shaped into a cylinder
on circular base. The cap was cone shaped, with holes
in it.. The perfume was burned in the vase and the
scented smoke was released through the holes in the
cap. This artifact looks more like a candlestick than a
censer. The only difference between a candlestick and
this censer seems to be the cap with holes. For this
reason (in some of the translations of writings about
these objects) there has been some confusion between
candlesticks, cups and censers (See figure below). This terracotta
Later in Greece the tumiateria and turibula were mod-
censer is still
ified and began to have more complicated designs,
just as the design of the candlesticks evolved.
used today in
some parts of
At the peak of this evolution in the design of censers, africa and in
we find censers designed in terra-cotta that are two several west-
stories high. The top is used as a cap. The upper part ern rituals.
contained the herbs used to scent the smoke. The two
parts were separated by a partition with a central hole,
allowing the flame (which burned in the lower part)
to reach the herbs and create the
scented smoke . This kind of
censer is still used today in some
parts of Africa. Some members
in Africa sent the Grand Master
of Aurum Solis one of these it is easy to
censers. (See picture on the confuse However we also find cups in
pright in front of Demeter) cups and metal (bronze), raised up on three
legs and used as censers. Charcoal
Other censers made during the censers.
was placed in the cup and the in-
Roman period have the shape of
on the left cense was placed on the ignited
real buildings that are no longer
another charcoal.
in existence today (long since
destroyed). censer in ter- As you can see, the Greek and
racotta is Roman censers are very similar to
Other censers have a shape that shown. those used today in the initiatic
is very similar to cups. It is very
Western Traditions such as Aurum
difficult to know whether they
Solis.
were cups or censers. They were
called Kothos. Other censors, called kernoi or kerchnoi, Of course antiquity doesn’t tell us how to use these

censers in ceremonies. Fortunately the initiates of the 4. To aid the full material-
Golden Chain preserved this knowledge, so we can isation of an evoked
use incense properly in our rituals, without the mis- Spirit.
takes inherent in the mistranslations of many other This is an exception to the
Orders around the world. rule regarding the sparing
use of incense: it is recog-
nised that considerable
quantities may be needed
A
s you can read in Magical Philosophy to achieve the object. The
volume 3, Llewellyn Publications: Thymiaterion has to be
Those who work within the A.S. system used.
are bound by the following rules regard- This situation is very rare
ing the use of incense general heads only are given. because restricted to ad-
The employment of incense is allowed: vanced initiates. However
1. As a means of directing the mind to a particular it is good to know that the
modality. shape of the censer is in this case essential.
This is the only use of incense which is invariably valid
in any working soever. The Thymiaterion has to be used. 5. As an act of worship.
The stability of this censer is used as the foundation of An offering per se to the Gods. Also the offering of in-
a stable mind focused in one modality. Few grains of incense to a deity present under sacramental form. Either
cense are used at the beginning of the work. The invis- Thymiaterion or thurible can be used.
ible process of this work will be explained in the next We emphasized the use of the plural to speak about the
issues of this journal. “Gods” in this text. As you will see later the question of
the incense connected to “God” is different. However in
2. As a symbolic purification, usually linked with lus- this case, the use of a precise incense is helpful. Note
tration (symbolic cleansing). that again, in this case, the shape of the censer is signif-
icant. Shapes have specific powers, and generate partic-
A preparatory matter: cleansing and purification of ma-
ular types of energy. Moreover, they are often connected
teria, implements, aspirants. Also ambulatory cleansing
to archetypes reading beyond the censer itself. This is
and purification of an unconsecrated temple, prepara-
why each divinity cannot accept every offerings coming
tory to working. The Thurible has to be used.
from any vessel. We are talking about symbols, and spe-
Purification means the use of an energy in movement. cific Theurgical operations. Censers are more than ma-
As water, these flows of energy have to expand in the terial representations. They are links, bridges between
space of working. It is the movement of the Thurible the visible and invisible. For example, it would be dif-
that gives the Magus the opportunity to follow and in- ficult to properly invoke or worship Hermes with a
crease them. Christian censer.
3. As an adjuvant in causing movement within the The employment of incense is not allowed:
Light. As a means of attuning the ambience.
1. As a means of consecration in itself.
Also specific ritual acts such as the censing of materia,
Incense is part of a ritual, a tool but not the goal in itself.
implements, etc., at a crucial stage in a working, as a
In theurgic rituals the magus works simultaneously and
minor aid to modification of substance. Either Thymia-
in total awareness on two planes: visible and invisible.
terion or thurible can be used.
A consecration is a result of the whole process. Using
Depending on the action or ritual, at hand, either censers incense alone in a consecration is reminiscent of magical
can be used. Oral teachings will give the initiates further operations, not theurgical ones. The process will only
details on these uses. involve external powers without consideration of the
inner-self of the Magus. Consequently, incense by itself
a wonderful painting from
alma Tadema, showing a
ritual preparation during
the roman period.
tion of its invisible body. After that a consecrated

temple became “sacred”, meaning “separated from
the material world.” This is the reason why there is
no need to purify the place regularly.
4. As an attempted reinforcement of astral de-

fences.
I will have the opportunity to speak again about this
notion of astral defences. Today you can remember
is of not use in Theurgic rituals. that the best astral defence is the raising of the inner self
2. As an equivalent of anointing, in whatever circum- toward the divine and consequently increasing the light
stances: for example, the censing of effectively of the invisible bodies. In this case unwanted energies
charged implements, etc., at the culmination of conse- cannot act on us.
cration ceremonies.
Again here the incense cannot be an end in itself. 5. As an act of worship to less than divine beings.
The Hermetic and Theurgic Tradition doesn’t worship
3. Ambulatory sprinkling and censing, with the inten- other beings than the Immortal Divinities or the Divine
tion of cleansing and purifying a consecrated temple. itself.
This is a strange beliefs in some groups that even a con- In the next issue of the magazine I will have the oppor-
secrated temple has to be purified again and again. How- tunity to talk about the use of censers and incense ac-
ever in the theurgic tradition, a consecrated temple was cording to the Ogdoadica Tradition drawing on excerpts
the subject during the ceremony of a special modifica- of the Magical Philosophy. n

THE HOLY HERMETIC
SCRIPTURES
H
ermeticism has its roots in the ancient
past. The Hermetic and Ogdoadic Tradi-
tion that we know today as “Aurum
Solis” perpetuates rituals and teachings
that originated in Sumer and Ancient Egypt; particu-
larly in a sacred place called Hermopolis. This Tradi-
tion was received by the Masters of the Golden Chain which hold it dear.
The Holy Hermetic Scriptures are composed of several books. The first and
main one is called the Corpus Hermeticum (Corpus of Hermes).
According to ancient teachings of our Tradition, the texts composing the
Corpus Hermeticum were written in Alexandria around the 1st century CE.
The initiates who authored the corpus were active at the very same time that
developed Alchemy, Astrology, and Neoplatonic philosophy in the ancient
world. Iamblicus, one of the Theurgist Masters of our Tradition (3rd and 4th
centuries) and Proclus (5th century) used these texts as their primary scrip-
ture.
Over the centuries, scribes and translators added several elements to the
original documents, introducing numerous mistakes (sometimes intentionally)
and changing the meaning of sentences that are critical to their understanding.
In modern times, it is scholars who did tremendous work to modernize
these sacred materials, but they often did so with few any understanding of
the spiritual tradition, and without recognizing the faulty parts and eliminating
them.
For many years, the Order of Aurum Solis and the Ecclesia Ogdoadica have
used these texts in their private work. As initiates, the Grand Officers worked
extensively on these texts in order to maintain the original esoteric, philosophic
and religious meaning.
This translation will be useful to anyone who is eager to know the heart of
the Western Tradition. It will be progressively published in this magazine.
BOOK ONE
POIMANDRES
1- One day, as I was gazing at the depth of my thoughts, reflecting upon the nature of
beings, I felt a torpor pressing on my body. It was as if sinking in a deep sleep when tired
by a heavy meal, or by exhaustion. However, and most strangely, my spirit progressively
rose from my body, soaring above myself in the gentle aether. At this moment I saw a gi-
gantic being of incredible size. It came to me, swallowing the immensity of space. Its
voice echoed in my mind as it said: “What are you seeking? What do you want to know?”
2- I replied, without hesitation : “But you, who are you?”
- I am Poimandres, he said, the Noûs, the absolute Sovereign of all. I am with you at all
times, and I know what you are looking for without being able to name it.
3- Oh, I seek to know the beings of the world, and the nature of God. My Soul’s deepest
desire is to understand the Universe!
- Your desire is rightful. Keep it in yourself and I shall teach you the mysteries of all
things.
4- Uttering these words, he then changed his appearance. His being became an intense
and lively Light bathing me in rapture and joy yet unknown to me. I could not perceive
the limits of this all-encompassing Light. Each and every instant in his presence opened
further my heart. Loving without any reserve, my Soul was wholeheartedly united to the
Light I perceived and felt in blissful harmony.
However, it is at this moment that I perceived a sinuous movement far below. A tenebrous
and terrifying undulation crept where I had been standing earlier. It moved forward, in
ominous silence, approaching as a dark snake coiled in spirals. Obscurity then slowly
faded as the air grew heavy with humidity. Clouds of steam rose toward me as gigantic
winding arms whistling to the rhythms of their upward movements. The world which
had been silent became alive. Inarticulate cries seemed to gush out from the fire filling
the air.
5- The Light then grew in intensity, and a vibrant Breath spurt out of it. I felt my
eardrums vibrate as this inaudible sound rushed below and mixed itself to the strange
nature in formation. As it touched the humid obscurity, a magnificent and shining fire
rushed upward where I was standing. The resounding flames rose up, whirling, carried
by the winds and the circling air. This intense and marvellous dance was a true celestial
enchantment. Below, water and earth were intimately mixed one to the other. In unison,
their respective movements could not be distinguished.

6- Then rang anew the voice of Poimandres : « Do you understand that which you
now see? »
- No, said I.
- The Light you contemplate is mine, it is the Light of the Noûs, I who existed well
before obscurity was manifested, before humidity revealed itself through it. As for
the Breath, this luminous word resounding in the silence, it is him who rushes out of
my heart; the son of God.
- I do not understand this language…
- Bring closer to your own self what I just revealed to you. The Verb, or Logos, is
sound and Light, and the faculty of seeing and hearing. God the Father is your Noûs.
These two natures should never be separated. Your life depends on their union.
- Thank you, O Poimandres.
I felt his attention focusing on me, an intense force rose in the air around me. He
then said: « Fix your gaze at the centre of the Light. May the understanding to which
you aspire grow in yourself. »
7- This tension grew in intensity and my whole being trembled. It seemed as if this
part of myself he named Noûs harmonized itself with the centre of the Light I was
contemplating. I then saw a Light made of multiple Powers extend so as to form a
limitless world. This powerful fire in extension was maintained by an even greater
Power which kept it, giving it structure and stability.
Lost in the contemplation of these Luminous Powers, I heard his resounding voice
again : « You saw the archetypal form, the first principle existing before the begin-
ning of that which is without end. »
- But, I inquired, where are the elements of nature coming from?
- The Will of God which, contemplating the Beauty of this archetypal and ideal
world, shaped every soul according to his own nature.
To be continued
SYMBOLS OF THE GREAT WORK
THE
RAVEN
By Martin Béliard
ravens haunt world mythologies.

in the hermetic Tradition, the dark
birds are related to hermes and
A
apollo. a study in symbolism nimals appear in great numbers in Greek
mythology. Greek poets, sculptors, and
quickly reveals how the raven is
philosophers told, and reflected upon, sto-
also part of a hermetic language ries using animals as symbols for very
about the regeneration of the specific mythological realities. Aphrodite’s chariot was
soul. pulled by swans, Hecate was the mistress of dogs and
hounds, Poseidon, the master of horses, and Zeus, the
great shape-shifter, was associated with the eagle, the
bull, the snake, etc…. As many comparative studies of
mythology demonstrate, these symbolic relationships
between animals and divinities are far from being arbi-

trary; they speak through deeply rooted human ways of for their child to be born before avenging her offence.
relating to nature, culture, and divinity. Filled with sorrows and regrets for his love, Apollo tried
every cure and every divine secret he knew to bring her
To approach the Gods and Goddesses, one can of
back to life, but it was in vain. As the princess’ body
course use offerings and perfumes, but magical images
burned on a pyre in her kingdom, Apollo finally man-
and symbols are also useful and fruitful to explore as
aged to save the fruit of their union; the yet unborn child
ways to connect with, and invoke, divinities. Animal
who would be known as Asklepios, the God of medi-
symbols can be used to this very end as representations
cine.
on talismans, as consecrated statues, and as mental pro-
jections. Moreover, not only are these symbols allowing Apollo took the child to the wise Chiron. He then
one to effectively approach a divinity, but they also be- looked at the raven, and as a punishment for his exces-
long to a larger hermetic language describing in lively sive zeal, turned the white of his plumage to darkness.
fashion the dynamics of the Regeneration of the Soul.
M
any symbolic elements appear in this
T
he raven shares many important qualities in short myth. Keeping our eyes on the
ancient mythologies across the globe. In the raven, we know he was for Ovid Phoe-
Greek and Roman tradition, it has mostly beia ales, or ‘bird of Apollo’. More-
been a symbol of communication between over, the raven was a messenger, and a white bird turned
the worlds, but also, as you will see below,
of the darkness expressing the first steps of
the Great Work.
Pindar and Ovid wrote on the raven. Pin-
dar was a Greek poet from the 5th century
BCE devoted to Apollo. Ovid, a Roman
poet from the 1st century BCE, is one of the
greatest authors of Western history as his
works remained popular and influential in
European culture from Antiquity to the late
Renaissance. Pindar and Ovid told the myth
of the raven through the story of Coronis.
The first does so in his Pythian Odes, and
the second, in his Metamorphoses.
The two accounts of the myth are fairly
similar. The raven was once sacred to
Apollo his master. In these times, according to the
The raven appears in Mithraic cults
poets, the bird’s feathers were of a bright snow- where he was associated with Hermes.
white colour. Coronis, a Thessalian princess, was ‘Korax’, or ‘raven’, was the first of seven
Apollo’s lover. The raven caught a glimpse of her Mithraic initiations, and it was related to
being unfaithful to the God by laying with another Mercury.
man. Wanting to serve Apollo well, and prove his
loyalty, the bird flew back to tell his master.
Apollo, upon hearing the raven, went in an un-
usual rage. Angry at Coronis, he put his lyre and crown black. This latter characteristic is fruitful if considered
of laurels aside, bent his bow, and shot his lover. in relation with the death, and burning, of Coronis, and
the birth of Asklepios.
Coronis, hit, slowly took the arrow off her heart, and
as she was dying, told the God he should have waited To these elements, we should also add that the raven
appears in Mithraic cults where he was associated with text. The reader is presented with the image of a young
Hermes. ‘Korax’, or ‘raven’, was the first of seven man climbing a ladder to reach a bird hiding in a tree.
Mithraic initiations, and it was related to Mercury. It is What is notable is that there are many white birds in the
the reason why, to this day, the Ecclesia Ogdoadica ho- tree, and a dark one, a raven. The latter is precisely the
nours Hermes with the image of a raven on the floor of bird the young man is trying to reach for.
its Temples.
Why would the alchemist searching for the stone, or
Birds in universal medicine, prefer the black bird to white ones?
general, and In Pindar’s and Ovid’s story, I argue, the raven is made
especially black as a testimony of the death of Coronis, but also,
those with of the birth of Asklepios. In the alchemical tradition, it-
dark plumage, self drawing from classical literature, the raven is the
were often sign of the Magnum Opus, and more specifically, of the
used to repre- confirmation of being on the Path of Return. The raven
sent the souls is, in other words, the sign of
of mortals in Hermes and of Initiation.
ancient Greek
In ancient Greece, the
poetry and art.
Temenos was the space of a
Upon death, it
sanctuary where the divinities
was thought
were honoured. In Houses of
the Aurum Solis, it is the name
in alchemical language, it is we give to the sacred space
said that the raven appears in where rites of the Order are
performed. On the floor of this
the alchemist’s vessel as a
space one finds, at the East,
muddy, but secretly rich, dark
three steps related to the three
substance. The appearance of Halls of initiation of the Aurum
this substance confirms the Solis. The first one, at ground
success of the first step of the level, is black; the second one,
great work: the calcination white; and the third and final
process. This first step is the one, red. Bear this in mind when reflecting upon the
putrefaction of the prima mate- magical and hermetic symbolism of the raven, but also,
ria, or subject of the work, by a of the spiritual process of regeneration as a whole.
repeated and constant fire. it As stated in the Tabula Smaragdina, the power of the
transforms the matter back to a First Father, or Noûs, is made perfect when properly
dark earth as rich as the black converted to earth. Even more so, it results in the sepa-
soils of egypt where, as sang ration of two spiritual principles from this initial dark-
in the orphic hymns, apollo ness: the Mercury, and the Sulphur. These are sometimes
came from. represented by a unicorn, and a elk, or lion, and are said
to be feminine and masculine. This separation takes
place in one and the same vessel (one’s own being),
Chthonic Hermes would charm one’s soul with his sa- meaning that both principles are in an ongoing intimate
cred wand. The soul would take the form of a dark bird, and dynamic relation throughout the production of the
and follow Hermes in Hades and beyond. The raven, as universal medicine. The road to adepthood is the proper
did the swift and volatile God, enabled passage between harmonization of these principles, and the realization of
the worlds. one’s divine self.
Moving in time, but still drawing on Hermetism, the The raven, as the creation of this initial dark and
raven appears in an interesting engraving from Salomon muddy substance, is sometime named ‘compost’. This
Trismosin’s Aureum Vellus, a 16th century alchemical idea parallels, in some ways, the first few lines of the
Corpus Hermeticum. Roused by Noûs, the author of the
Poimandres sees an immense being of light producing
a dark substance where the elements are slowly, and pro-
K ameas or Magical squares have been
one of the most important tools of the
Western tradition, from the time of the Middle
gressively, harmonized. This ‘compost’ has an important Ages. Generally they are written on parch-
place in the mysteries as the soil of our divine works. ments, but this is not the best form for their use
As a matrix, it is only through its proper and measured in rituals. In fact the Hebrew letters have an ex-
cultivation under the pinnacle of one’s Soul that it will tremely intense power and their precise design
produce a body of light for the Soul to fully inhabit, and is very important to effect a real and substan-
grow according to its own perfection. This, however, tive result. Although there is a real effect gen-
points to another set of symbols and hermetic principles erated by the action of the forms themselves,
related to yet another step on the Path of Return: the which is called ‘ the powers of the Form’, this
white step of our divine Temenos. kind of energy is limited by the thickness of the
different letters of the kameas.
For now, let’s go back to the Aureum Vellus and won-
der once again why should the aspirant to the mysteries
first search for a black bird instead of white ones?
Well, simply ask the raven. Hermes is not only the
T hese magical squares, which are also
called Kameas, are based on this princi-
ple and they simultaneously utilize the power
God of secrets who seals and conceals, he is also the of the letters themselves, the power of the
messenger of sacred discourses, and the volatile key to combination of the letters, as well as the power
our works. Meditate on these processes. We do not have of the entire square, and the manifestation in
to know in advance of the destination, or road ahead, to three dimensions. There are seven traditional
reflect on our work. Initiates of the past left markers on Kameas. Planetary Kameas are associated
the Path of Return, and there lies the meaning of ‘Tra- with the Sephiroth Yésod, Netsah, Hod,
dition’, and of symbols. n Tiphéreth, Gébourah, Résed, Binah.
D ifferent rituals utilize the powers of the

Kameas and the invocations inscribed
THE 7 KAMEAS on them. There are also special meditations
that can help us learn how to connect to the
powers of the different Sephiroth, planets and
to the divine planes.
The set of 7 kameas (Magic squares)

for each planets are in stone engraved
in golden.
They are available in

hebrew or greek at:
http://goo.gl/5kjXj
‘in the 2nd century ce appeared a comical initiatic novel entitled The
Metamorphoses. its story is that of a man changed into a donkey who
would eventually become a priest of isis. This novel is a great window
into the isiac Mysteries of antiquity.’
early on, praised Isis and often associated her with

Demeter and Persephone at Eleusis. Later, her cult was
established in the Roman Empire where her temples
quickly spread in Rome and Gaul. Lutetia, where Paris
now stands, was home to one of her great places of wor-
ship outside of Egypt.
Praised for about two millenniums around the
I
sis is the ancient Egyptian Goddess of magic, Mediterranean Sea, the Goddess left her mark on the
the moon, and womanhood. Countless colourful Western World. Modern Initiates have particular ways
images of the Goddess adorn most Egyptian to invoke Isis, celebrate her mysteries, and be touched
temples. We also know her from two myths by her blessings. Archaeologists and classicists, how-
recorded in papyri around the 12th and 13th centuries ever, need sources to further their studies of Isis’ cults
BCE: the poisoning and healing of Re, and the regener- in Antiquity. One of the richest account they have on the
ation of Osiris. These are well known stories one can matter is Apuleius of Madaurus’s The Metamorphoses.
find in most books on mythology. In the first, Isis tricks Excerpts of this wonderful Roman novel are found
her Father Re into revealing to her his most secret name. below and will, I hope, rouse the reader’s enthusiasm
In the second, Isis, along with Nephthys, operates the for spiritual work with the Queen of Heaven.
regeneration of Osiris who had been killed by Seth. In
both stories she appears as among the most beautiful, Apuleius was a 2nd century C.E. Middle Platonist
wisest, and most powerful Magician of the Egyptian di- from Numidia, North Africa. He wrote many texts and
vinities. comments on Plato’s philosophy, and on ancient reli-
gion. The Metamorphoses, also known as The Golden
Popular, and of great importance to Egyptian tradi- Ass, is his most famous work, and the only Latin novel
tions, her mysteries were celebrated in temples across to survive antiquity in its entirety. It tells the story of the
the land. For centuries, her blessings and initiations were flamboyant adventures of Lucius, an aristocrat trans-
sought after by Magicians, and she was invoked, along formed into an Ass by his lover. Weaved into many other
with Thoth and Horus, in the spells and prayers of tales told by the protagonist, and primarily comical, The
Egyptian healing men and women. The Greeks too, Metamorphoses can also be read as the spiritual journey

Apuleius
& the Mysteries of Isis.
By Irene Craig
of the hero as his adventures, and his quest to become solemn supplication. Then they began to sing the praises
human again, lead him to seek the blessings, and the of the morning. By and by, behold arrived my servant
counsels, of the Queen of Heaven. Having been visited which I had left in the country when Photis by error
countless times by Isis in dreams, his spiritual journey made me an Ass. He had brought with him my horse,
ends as he becomes a priest of the Goddess. The excerpt recovered by her through certain signs and tokens which
below was taken from book 11 of The Metamorphoses. I had upon my back. Then I perceived the interpretation
The main text was from the Gutenberg Project, a very of my dream, by reason that beside the promise of gain,
useful online resource for the study of the classical tra- my white horse was restored to me, which was signified
dition. The present version was slightly modified to suit by the argument of my servant Candidus.
modern sensibilities.
This done I retired to the service of the Goddess in
hope of greater benefits, considering I had received a
sign and token, whereby my courage increased every
The Metamorphoses day more and more to take upon me the orders and
sacraments of the temple. I oftentimes communed with
On a night the Great Priest appeared unto me in
the Priest, desiring him greatly to give me the Initiation
dream, presenting his lap full of treasure. Amazed, I de-
of the religion. However, he which was a man of gravity
manded what it signified. He answered that it was sent
deferred my affection from day to day with comfort and
to me from the country of Thessaly, and that a servant
better hope, as parents commonly bridle the desires of
of mine named Candidus was arrived likewise. When I
their children. Saying that the day when any one should
woke up, I mused in my self what this vision should pre-
be admitted into their order is appointed by the Goddess,
tend, considering I had never any servant called by that
the Priest which should minister her cult is chosen by
name, but whatsoever it did signify, this I verily thought,
her providence, and the necessary charges of the cere-
that it was an omen of gain and prosperous chance.
monies is allotted by her commandment. The Priest thus
While I was thus astonished I went to the temple, and
willed me to attend with marvellous patience, and that I
tarried there till the opening of the gates, then I went in
should beware either of too much hastiness, or too great
and began to pray before the face of the Goddess (Isis).
slackness, considering that there was like danger, if
The Priest prepared and set the divine things of every
being called I should delay, or not called I should be
Altar, and pulled out the fountain and holy vessel with
hasty.
Moreover, he said that there was none of his company celebration. After morning praises ended, he brought
either of so desperate a mind, or so rash and hardy, as to books out of the secret place of the temple. These were
enterprise any thing without the commandment of the partly written with unknown characters, and partly
Goddess. The Priest considered that it was in her power painted with figures of beasts declaring briefly every
to damn and save all persons. However, if any were at sentence, with tops and tails, turning in fashion of a
the point of death, and in the way to damnation, so that wheel. The books were strange and impossible to be
he were capable to receive the se-
crets of the Goddess, it was in her
power by divine providence to re-
duce him to the path of health, as
by a certain kind of regeneration.
Finally he said that I must attend
the celestial precept, although it
was evident and plain that the
Goddess had already vouchsafed
to call and appoint me to her min-
istry. I also had to refrain from
profane and unlawful meat, as
those Priests which were already
received, to the end that I might
come more apt and clean to the
knowledge of the secrets of Initi-
ation. Then was I obedient unto
these words, and attentive with
meek quietness, and probable tac-
iturnity, and daily served at the
temple. In the end, the wholesome
gentleness of the Goddess did
nothing to deceive me, for in the
night she appeared to me in a vi-
sion, showing that the day was
come which I had wished for so
long, she told me what provision
and charges I should be at, and
how that she had appointed her a sequence of the celebretation of
main Priest, Mithras, to be minister with me in her cult.
isis during the roman period in
When I heard these divine commandments, I greatly Pompei, italy.
rejoiced and arose before day to speak with the great Painting in the Museum of Naples
Priest, whom I fortuned to see coming out of his cham-
ber. I saluted him, and thought with my self to ask and
demand his counsel with a bold courage, but as soon as
he perceived me, he began first to say: ‘O Lucius now
read by profane people. There he interpreted to me such
know I well that thou art most happy and blessed, whom
things as were necessary to the use and preparation of
the divine Goddess doth so greatly accept with mercy,
my Initiation.
why dost thou delay? Behold the day which thou desired
when as thou shall receive at my hands Initiation, and To be continued…
know the most pure secrets of the Gods’. The old man
then took me by the hand, and lead me to the gate of the
Great Temple, where at the first entry he made a solemn

BOOK REVIEWS
By Martin Béliard
experience.
De Biasi’s tour de force is to make Freemasonry come
to life for the reader unfamiliar with the deeply magical
character of its practices. Throughout the book, and es-
pecially in chapters 6 to 8, the author translates into rit-
uals elements of his study of the symbols of
Freemasonry. For these powerful rites, but also, for the
magical principles explained by de Biasi throughout the
book, Secrets and Practices of the Freemasons will be a
fruitful reading to all who are interested in Hermetism,
magic, Qabbalah, and Freemasonry.
Masonic Videos from the book: http://goo.gl/31dHx
DE BIASI, Jean-Louis. Secrets and Practices of the

Freemasons : Sacred Mysteries, Rituals, and Symbols
Revealed. Woodbury, Minnesota: Llewellyn Pub-
lications, 2010. xix + 292 pp. $19.95.
http://goo.gl/lN46T
Secrets and Practices of the Freemasons is a thorough
study of the history and practices of the Craft. It’s au-
thor, Jean-Louis de Biasi, is a Master Mason and long
term Initiate of the Mysteries. Through precise analyses
of the powers expressed in Freemasonry’s architecture,
symbols, and rituals, de Biasi weaves the history, prac-
tices, and occult philosophy of Freemasonry in one sin-
gle work. With an emphasis on practical teachings, it
presents the reader with keys to understand Freema-
sonry’s symbols to which are associated specific magi- Graf, Fritz. Magic in
cal techniques for one’s own spiritual elevation. the Ancient World. Trans. by Franklin Philip. Cam-
bridge, Massachusetts, and London, England: Harvard
This book is also interesting for its focus on symbols University Press, 1999. 313 pp. $26.00. ISBN: 978-0-
found in the esoteric architecture of Washington DC. 674-54153-7.
The reader will delight in this element of de Biasi’s re-
search. The Washington Monument, the Capitol, the Fritz Graf is mostly known in academic circles. A
Mall, the Lincoln Monument, the House of the Temple, well established classical historian specialized in epig-
and many other elements of Washington DC’s architec- raphy, his work focuses on the history of Greek religion
tural landscape are analyzed from an esoteric perspec- and magic. Initially written at Les Belles Lettres in 1994
tive. These analyses are drawing on a wealth of historic under the title Idéologie et Pratique de la Magie dans
and philosophical material such as Platonism, l’Antiquité Gréco-Romaine, Magic in the Ancient World
Pythagorean philosophy, Mithraism, Hermetism, and was first translated in English in 1997. Wider in scope
Qabbalah, but also, from decades of practical magical than most of Graf’s other publications, it sketches a
larger picture of magic in antiquity around the Mediter-
ranean Sea.
Aside from being very well written, two things make
this book a very interesting piece of research worth read-
ing: (1) its approach to the history of magic; and (2) the
breadth of sources the author engages with. In Magic in
the Ancient World the boundaries between magic and
religion are blurred. In contrast with older types of
scholarship, it allows magic to move from the fringes of
ancient cultures to the heart, in some instances, of daily
religious practices. This, of course, does not mean that
magic disappears. On the contrary, it shows how it per-
meated Greek, Roman, and Egyptian societies. Graf
demonstrates this cultural phenomenon by engaging
with various representations of magic and magicians,
occult philosophies and beliefs of the time, the use of
defixiones, or curse tablets, as well as written documents
and papyri fragments about rites of initiation.
I invite practitioners of magic to read Magic in the
Ancient World as well as similar history books by Graf
and other contemporary historians. Occultists should be
aware of the vast array of historical material – epigraphs,
papyri, archaeological sites, translations – we have ac-
cess to. History is a valuable tool for modern magicians.
Do not forget the kinship we have with the past. As the
gestures of the caveman drawing horses on the walls of
hypatia of alexandria was one of the first
Lascaux can be compared to the gestures of modern
woman known for her role in the transmission
painters spraying paint on a canvas, so too are our
of the Tradition. : It is rather remarkable that
words, symbols, and gestures connecting us to the ma-
not only was Hypatia an initiate of the Her-
gicians, adepts, and cunning folks of the most ancient
metic mysteries, but also, the head of the Pla-
times. n tonic School of Alexandria.in about 400 AD.
Read more and watch the trailer
at:http://goo.gl/QPEpg
A recording of the enochian keys in their pronunciation

taught by the Ordo Aurum Solis. You will be able to find
the keys in their cantus instans mode, and some of them
in the cantus vocans mode. Others are declaimed on
original music and some sacred enochian words are vi-
brated with harmonic songs.
This CD has been recorded 15 years ago in an official
House of the Ordre by a Grand Officer of the Aurum
Solis.
You can order this CD at:http://goo.gl/8aTCV

(Continued from page 6) - then we restore our inner balance using a prescribed
ritual with specific components (aesthetics, music, etc.)
Be aware that this is literally true: “That which is
below is like that which is above”. Thus, our being is a The present collection of articles gives you a version
true cosmos in miniature. We consist of several influ- of the Seven Planetary Rituals that is based on the Hel-
ences and natures, at the lenistic archetypal powers. The pow-
same time psychological ers of the planets are represented in
and vibratory. Some, these rites by the Deities of Greek
more Martian, are mythology: Apollo, Artemis, Ares,
marked by intense en- Hermes, Zeus, Aphrodite and Kronos.
ergy, strength, courage They constitute powerful personali-
and anger, while others, ties, who are able to have an in-depth
more Jupiterian, are rec- effect on our being. Each personality
ognizable by their nature (Gods or Goddesses) corresponds to a
or affinity for justice and planet and a day of the week, as
sometimes pride. Thus shown in the following table:
we are occultly consti-
Sunday: Planet: Sun - Symbol: b -
tuted by these stars or in-
Deity: Helios.
terior powers. Their
harmonious balance es- Monday: Planet: Moon - Symbol: k
tablishes health, serenity Deity: Selene.
and peace within us. It is Tuesday: Planet: Mars - Symbol: h
easy to realize that this Deity: Ares.
happiness of the heart Wednesday: Planet: Mercury - Sym-
and this health of the
body are not often a real- bol: j - Deity: Hermes.
ity. Unfortunately, imbal- Thursday: Planet: Jupiter - Symbol:
ance, anguish and ills are F - Deity: Zeus.
more often present in our
daily human lives. Friday: Planet : Venus - Symbol : m
representation of the cosmos ac- - Deity : Aphrodite.
However, the correc-
cording to the classical tradition, Saturday - Planet: Saturn - Symbol: G
tion and balance of these
instabilities requires an un- the four elements and the seven - Deity: Kronos.
derstanding of our true na- planetary spheres. from robert
ture. The interior fludd. Performing these rites regularly
characters of our charac- will help you acquire a greater under-
ters (of which we are formed) are closely related to the standing of the powers that influence
order of the entire cosmos. Astrology thus becomes the you unconsciously. You will gradually feel a greater
means of understanding the powers which make up our balance in your life and an attenuation of all of your
personality. Celestial magic enables us to act in a way anguishes vis-à-vis your existence. However, do not
that recreates whatever harmony we have lost in the think all of this occurs spontaneously, as if by a mira-
process of living. From the earliest times, rites based on cle. The practice of these rites of harmonization will
this knowledge have been passed on among initiates of act like drops of water falling repeatedly on a hard
the Hermetic mysteries.The principles are simple: rock—they shall eventually pierce it. Thus each prac-
tice will be added to the one before it, leaving its im-
- using symbols and signatures we recreate the cos- print on you and bringing you back to the center of the
mos in a ritual space; cosmos, to the center of your being.
- we establish a link between the external and celes- Jean-Louis DE BIASI
tial archetypes and the inner powers of our psyche;

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Sacred Texts The Thing about Wine Magical Philosophy

Magick & Theurgy

An idea hovers by.

2 MAGICK & THEURGY - April/May/June 2011

Tribute to Denning & Phillips 18

Qabalah & Dogmatism? 20

15 Aurum Solis, Light of the Western Twitter: http://goo.gl/hVOTJ

38 Voices from the Forefathers

Magick & Theurgy on the Web

4 MAGICK & THEURGY - April/May/June 2011

and efficiencies & creativity in production and commu-

M yths are a great way

ings. Daughter of the titans Hyperion (light) and Theia

Tides: any time of year.

Stand West of the Bomos, facing East, arms

3. DEDICACIO SUB ROSA

1st Pillar: Theurgy (Ritual pillar)

2nd Pillar: Philosophy (Theoretical pillar)

3rd Pillar: Epicurism (Physical pillar)

English translation by Martin Beliard

16 www.magick-theurgy.com MAGICK & THEURGY - April/May/June 2011

From an epicurean perspective however, wine is a

18 MAGICK & THEURGY - April/May/June 2011

& OSBORNE PHILLIPS

Olivia Robertson, the founder of the Fellowship of Isis.

20 MAGICK & THEURGY - April/May/June 2011

22 MAGICK & THEURGY - April/May/June 2011

24 MAGICK & THEURGY - April/May/June 2011

- To bring a sense of reverence, respect and worship to

28 MAGICK & THEURGY - April/May/June 2011

tion of its invisible body. After that a consecrated

4. As an attempted reinforcement of astral de-

30 MAGICK & THEURGY - April/May/June 2011

32 MAGICK & THEURGY - April/May/June 2011

ravens haunt world mythologies.

34 MAGICK & THEURGY - April/May/June 2011

D ifferent rituals utilize the powers of the

The set of 7 kameas (Magic squares)

They are available in

early on, praised Isis and often associated her with

38 MAGICK & THEURGY - April/May/June 2011

40 MAGICK & THEURGY - April/May/June 2011

DE BIASI, Jean-Louis. Secrets and Practices of the

A recording of the enochian keys in their pronunciation

42 MAGICK & THEURGY - April/May/June 2011

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