Master Therion Sigil

The Sign of 1 Degree = 10Square. Advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open.

(The Grade of 1 Degree = 10Square is particularly attributed to the element of Earth, See "777" lines 10 and 32 bis).

"The Lesser Ritual of the Hexagram."

This ritual is to be performed after the "Lesser Ritual of the Pentagram".

(I). Stand upright, feet together, left arm at side, right across body, holding Wand or other weapon upright in the median line. Then face East and say:

Virgo, Isis, Mighty Mother.

Scorpio, Apophis, Destroyer.

Sol, Osiris, Slain and Risen.

Isis, Apophis, Osiris, GR:Iota-Alpha-Omega.

(III). Extend the arms in the form of a cross, and say "The Sign of Osiris Slain." (See illustration).

(IV). Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say, "The Sign of the Mourning of Isis". (See illustration).

(V). Raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say, "The Sign of Apophis and Typhon." (See illustration).

(VI). Cross the arms on the breast, and bow the head and say, "The Sign of Osiris Risen". (See illustration). {382}

(VII). Extend the arms again as in (III) and cross them again as in (vi) saying: "L.V.X., Lux, the Light of the Cross".

/ /\ \ * "ARARITA" (HB:Aleph-Resh-Aleph-Resh-Yod-Taw-Aleph).

--------------------This Word consists of the initials of a

/ \ # sentence which means "One is His beginning: / \ \ One is His Individuality: His Permutation is ---------- \ 2 One."

This hexagram consists of two equilateral triangles, both apices pointed upwards. Begin at the top of the upper triangle and trace it in a dextro-rotary direction. The top of the lower triangle and trace it in dextro-rotary direction. The top of the lower should coincide with the central point of the upper triangle.

(IX). Trace the Hexagram of Earth in the South, saying "ARARITA". This Hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle.

(X). Trace the Hexagram of Air in the West, saying "ARARITA". This Hexagram is like that of Earth; but the bases of the triangles coincide, forming a diamond.

# V North, saying "ARARITA".

/\ # This hexagram has the lower triangle placed

/ \ \ above the upper, so that their apices coincide. / \ \ / \ *

The Banishing Ritual is identical, save that the direction of the Hexagrams must be reversed. {384}

"The Greater Ritual of the Hexagram."


<<WEH NOTE: The next, solar, hexagram was incorrectly printed in MPT. This version has been corrected from the EQUINOX and confirmed by direct examination.ยป

#-- / A # --*5:8 3:10 *-- / A * --# --------\- --------\-

To invoke or banish planets or zodiacal signs. The Hexagram of Earth alone is used. Draw the hexagram, {385} beginning from the point which is attributed to the planet you are dealing with. (See "777" col. lxxxiii). Thus to invoke Jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete.

Trace the astrological sigil of the planet in the centre of your hexagram. For the Zodiac use the hexagram of the planet which rules the sign you require ("777", col. xxxviii) but draw the astrological sigil of the sign, instead of that of the *1 planet.

For Caput and Cauda Draconis use the lunar hexagram, with the sigil of Caput Draconis or Cauda Draconis.

To banish, reverse the hexagram.

In all cases use a conjuration first with Ararita, and next with the name of the God corresponding to the planet or sign you are dealing with.

The Hexagrams pertaining to the planets are as in plate on preceding page.

2. These rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. It is alleged that some persons have attained the power of actually kindling fire by these means. Whether this be so or not, the power is not one to be aimed at.

3. Success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness". It is unfortunate that these terms are so vague.

But at least make sure of this; that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. In obstinate cases, the form of the appropriate God may be assumed. {386}

4. The banishing rituals should be used at the commencement of any ceremony whatever. Next, the student should use a general invocation, such as the "Preliminary Invocation" in the "Goetia" as well as a special invocation to suit the nature of his working.

5. Success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result.

1. Let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. Let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled.

2. Let him imagine his own figure (preferably robed in the proper magical garments, and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him.

3. Let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears.

This will usually be the great difficulty of the operation.

4. Let him then cause that imagined figure to rise in the air to a great height above the earth.

5. Let him then stop and look about him. (It is sometimes difficult to open the eyes.)

6. Probably he will see figures approaching him, or become conscious of a landscape.

Let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught.

7. Let him travel at will, either with or without guidance from such figure or figures.

8. Let him further employ such special invocations as will cause to appear the particular places he may wish to visit.

9. Let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks. {387}

Thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay.

10. Practice will make the student infinitely wary in such matters.

11. It is usually quite easy to return to the body, but should any difficulty arise, practice (again) will make the imagination fertile. For example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards.

It might be dangerous to go too far, or to stay too long; for fatigue must be avoided.

The danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty.

12. Finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. Then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences.

It may be added that this apparently complicated experiment is perfectly easy to perform. It is best to learn by "travelling" with a person already experienced in the matter. Two or three experiments should suffice to render the student confident and even expert. See also "The Seer", pp. 295-333, Equinox I, 2.

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