Figure I. The Great Symbol of Solomon¶
The Double Triangle of Solomon, represented by the two Ancients of the Kabbalah; the Macroprosopus and the Microprosopus; the God of Light and the God of Reflections; mercy and vengeance; the white Jehovah and the black Jehovah.
Figure II. Sacerdotal Esotericism making the sign of Excommunication¶
A sacerdotal hand making the sign of esotericism and projecting the figure of the demon in its shadow. Above are the Ace of Deniers, as found in the Chinese Tarot, and two superposed triangles, one white and one black. It is a new allegory explaining the same mysteries; it is the origin of good and evil; it is the creation of the demon by mystery.
Figure III. The Triangle of Solomon¶
Figure IV. The Four Great Kabbalistic Names¶
Figure V. The Pentagram of Faust¶
Figure VI. The Tetragram of the Zohar¶
Figure VII. Addha-Nari, grand Indian Pantacle¶
This pantheistic image represents Religion or Truth, terrible for the profane and gentle for initiates. It has more than one analogy with the Cherub of Ezekiel. The human figure is placed between a bridled bull and a tiger, thus forming the triangle of Kether, Geburah, and Gedulah, or Chesed. In the Indian symbol, the four magical signs of the Tarot are found in the four hands of Addha-Nari—on the side of the initiate and of mercy are the sceptre and the cup; on the side of the profane, represented by the tiger, are the sword and the circle, which latter may become either the ring of a chain or an iron collar. On the side of the initiate, the goddess is clothed only with the skin of the tiger; on that of the tiger itself she wears a long star-spangled robe, and even her hair is veiled. A fountain of milk springs from her forehead, falls on the side of the initiate, and about Addha-Nari and the two animals it forms a magic circle, enclosing them in an island which represents the world. The goddess wears round her neck a magic chain, formed of iron links on the side of the profane and of intelligent heads on that of the initiate; she bears on her forehead the figure of the lingam, and on either side of her are three superposed lines which represent the equilibrium of the triad, and recall the trigrams of Fo-Hi.
Figure VIII. The Pantacles of Ezekiel and Pythagoras¶
The four-headed Cherubim of Ezekiel’s prophecy, explained by the double triangle of Solomon. Below is the wheel of Ezekiel, key of all pantacles, and the pantacle of Pythagoras. The cherub of Ezekiel is here represented as it is described by the prophet. Its four heads are the tetrad of Mercavah; its six wings are the senary of Bereschith. The human figure in the middle represents reason; the eagle’s head is faith; the bull is resignation and toil; the lion is warfare and conquest. This symbol is analogous to that of the Egyptian sphinx, but is more appropriate to the Kabbalah of the Hebrews.
Figure IX. The Sabbatic Goat. The Baphomet of Mendes¶
A pantheistic and magical figure of the Absolute. The torch placed between the two horns represents the equilibrating intelligence of the triad. The goat’s head, which is synthetic, and unites some characteristics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. The hands are human, to exhibit the sanctity of labour; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. The lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. The belly of the goat is scaled, and should be coloured green; the semi-circle above should be blue; the plumage, reaching to the breast, should be of various hues. The goat has female breasts, and thus its only human characteristics are those of maternity and toil, otherwise the signs of redemption. On its forehead, between the horns and beneath the torch, is the sign of the microcosm, or the pentagram with one beam in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. This Pantheos should be seated on a cube, and its footstool should be a single ball, or a ball and a triangular stool. In our design we have given the former only to avoid complicating the figure.
Figure X. The Triangle of Solomon¶
Figure XI. The Trident of Paracelsus¶
This trident, symbol of the triad, is formed of three pyramidal teeth superposed on a Greek or Latin tau. On one of its teeth is a jod, which on one side pierces a crescent, and on the other a transverse line, a figure which recalls hieroglyphically the zodiacal sign of the Crab. On the opposite tooth is a composite sign recalling that of the Twins and that of the Lion. Between the claws of the Crab is the Sun, and the astronomical cross is seen in proximity to the Lion. On the middle tooth there is hieroglyphically depicted the figure of the celestial serpent, with the sign of Jupiter for its head. By the side of the Crab is the word OBITO, or Begone, Retire; and by the side of the Lion is the word IMO, Although, Persist. In the centre, and near the symbolical serpent there is AP DO SEL, a word composed of an abbreviation, of a word written kabbalistically and in the Hebrew fashion, and, finally, of a complete ordinary word; AP, which should be read AR, because these are the first two letters of the Greek ARCHEUS; DO which should be read OD; and, lastly, SEL, Salt. These are the three prime substances, and the occult names of Archeus and Od have the same significance as the Sulphur and Mercury of the Philosophers. On the iron stem which serves as a haft for the trident there is the triplicated letter P.P.P., a phallic and lingamic hieroglyph, with the words VLI DOX FATO, which must be read by taking the first letter for the number of the Pentagram in Roman figures, thus completing the phrase PENTAGRAMMATICA LIBERTATE DOX FATO, equivalent to the three letters of Cagliostro—L.P.D.—Liberty, Power, Duty. On the one side, absolute liberty; on the other, necessity or invincible fatality; in the centre, REASON, the Kabbalistic Absolute, which constitutes universal equilibrium. This admirable magical summary of Paracelsus will serve as a key to the obscure works of the Kabbalist Wronski, a remarkable man of learning who more than once allowed himself to be carried away from his ABSOLUTE REASON by the mysticism of his nation, and by pecuniary speculations unworthy of so distinguished a thinker. We allow him at the same time the honour and the glory of having discovered before us the secret of the Trident of Paracelsus. Thus, Paracelsus represents the Passive by the Crab, the Active by the Lion, Intelligence or equilibrating Reason by Jupiter or the Man-King ruling the serpent; then he balances forces by giving the Passive the fecundation of the Active represented by the Sun, and to the Active space and might to conquer and enlighten under the symbol of the Cross. He says to the Passive: Obey the impulse of the Active and advance with it by the very equilibrium of resistance. To the Active he says: Resist the immobility of obstacle; persist and advance. Then he explains these alternated forces by the great central triad LIBERTY, NECESSITY, REASON,—REASON in the centre, LIBERTY and NECESSITY in counterpoise. There is the power of the Trident, there its haft and foundation; it is the universal law of nature; it is the very essence of the Word, realised and demonstrated by the triad of human life—the Archeus, or mind; the Od, or plastic mediator; and the Salt or visible matter. We have given separately the explanation of this figure because it is of the highest importance, and gives the measure of the greatest genius of the occult sciences. After this interpretation, it will be understood why, in the course of our work, we invariably bow with the traditional veneration of true adepts before the divine Paracelsus.
Figure XIII. The Pentagram¶
Figure XIV. Magical Instruments—the Lamp, Rod, Sword, and Dagger¶
Figure XV. The Key of Thoth¶
Figure XVI. Goëtic Circle of Black Evocations and Pacts¶
Figures XVII. and XVIII. Divers infernal characters taken from Agrippa,¶
Peter of Apono, a number of Grimoires, and the documents of the trial of Urban Grandier
Figure XIX. Kabbalistic signs of Orion¶
Figure XX. Infernal Characters of the Twelve Signs of the Zodiac¶
Figure XXI. Magic Squares of the Planetary Genii according to Paracelsus¶
Figure XXII. Chariot of Hermes, seventh Key of the Tarot¶
Figure XXIII. The Ark of the Covenant¶
Figure XXIV. Apocalyptic Key The Seven Seals of St John¶