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1° Te invoco, o terra aeternitatis
A ΚΑ ΤΕ Ω ΙΥΡΜΩΣ
"I
invoke you Circular Earth." The phrase "circular earth"
refers to the earth of eternity, the eternal abode, the metaphysical
destination towards which the invoker aspires. Circular earth is
connected with the Sun, represented by the Sun, the path to it leads
through the Sun, in a way it is the Sun itself, or the Sun behind the
Sun. In this sense, circular earth is a labyrinth of circular shape,
because the labyrinth is one of the solar symbols. Circular earth is
not just a distant mythical destination, but a self-aware entity
whose threads we wish to draw to ourselves through this invocation so
that we can ride those threads, riding the sunbeams, as indicated by
the following verses.
2°
A ΚΑ ΤΕ ΠΗΤΡΑ ΛΙΒΟΡ
This
verse refers to the sacred stone of initiatory work. The
word ΑΔΕΡΕΣΕΘΡΕΤ, which also appears in this invocation in verse 352,
shares the same spirit and signifies a hidden place of
bliss. The sacred stone of initiatory work is a phenomenon akin to or
identical with the hidden place of bliss. It itself is concealed.
Therefore, work is concealed and connected to bliss. As such, work is
sacred, and the stone is sacred. Through this verse, we invoke the
ambiance of that holiness and remind ourselves of the sacred meaning
of our work.
ΑΙΥ ΑΜΧΑΖΑΡ
ΑΜΧΑΖΑΡ is a spiritual teacher, guide, initiator. In this verse, we identify
with that role, indicating our intention to align ourselves with this
invocation's power and summon the abilities that will enable us to
fulfill it.
4°
ΑΙΥ ΒΑΦΟΜΕΙΘΡΑΣ
The
word ΒΑΦΟΜΕΙΘΡΑΣ, with which the invoker identifies in this verse,
signifies "grounded in the Sun, accepted by the Sun," and
is the bearer of the bull's crown. This word also
corresponds to the word ΑΝΥΤΥ from verse 339, which denotes something
located in the interstice. Therefore, the invoker here declares
themselves as a child of the Sun, a devotee of the Sun, positioning
themselves in the interstice. This points to the so-called middle
way, or Middle Pillar of the Kabbalistic Tree of Life diagram. The
solar devotee walks straight, as if bound between two chains, the
left and right pillars, the left and right sides, so that if the
chain tightens from any side, it should straighten the aspirations of
their being, without deviating from the right path.
ΑΙΥ ΜΑΓΙΣΤΕΡ ΣΕΤ ΣΙΛΒΙ
This
verse represents the identification of the invoker with
the serpent god as a teacher and warrior, but also as an adversary of
the gods. The formulation ΜΑΓΙΣΤΕΡ ΣΕΤ ΣΙΛΒΙ is itself a title of
the serpent god,
which is identical spirit to the verse 92 invoking the magic
mirror, which refers to the doppelgänger. What does "adversary
of the gods" mean? It refers to the ancient serpent god who
historically predates the celestial gods. This is a chthonic deity
articulating primordial things and concepts, gods exiled and
demonized, as well as magical practices, including necromancy related
to the idea of the doppelgänger. In short, it represents serpentine
powers of divination and healing.
6°
ΑΙΥ ΔΙΟΣΦΕΡΩΣ
Through
this verse, the incantator identifies with the god who is coming,
with what lies in the future. This is the god of Revolution and has a
dual nature – historical and meta-historical, secular and
eschatological. His nature is messianic, revolutionary, and
insurgent. He, or maybe she, will bring a new cosmic order. Simultaneously, this is
the title of the last adept. The same spirit as this verse
is found in verse 31, which invokes the manifestation of the creative
power of the serpent god. In this sense, ΔΙΟΣΦΕΡΩΣ is the manifestation
of that power, connecting the eschatological and the primordial in
some indeterminate future, thus closing the linear temporal sequence
into a circle. Related to this verse is the word ΩΡΡΥΕΡΡΙ (verse
193), which denotes the creatress, emphasizing the inherent presence
of the female element in the formula of the invoker's identification
with the coming god. In other words, one cannot ritually identify
with the coming god without the support of the creatress goddess.
7°
ΚΕΡΝΕΡ ΚΕΡΝΕΡΩΣ
This
verse denotes the sacred teaching (ΚΕΡΝΕΡ) contained in
this invocation and the devotee of the sacred teaching (ΚΕΡΝΕΡΩΣ).
The same spirit is found in the phrase ΣΟΛΕ ΝΟΡΤΕ from verse
12, which signifies the solar fortress, to be explained in the
commentary below that verse. For the purpose of this commentary, it
is sufficient to say that the sacred teaching and its heir are
connected with or form part of the solar fortress. The fortress is
both a gate and a mystical Order of initiates.
ΤΕ ΚΑ ΚΑΡΝΑΒΩΣ
The
commentary is provided below the next verse.
ΤΕ ΚΑ ΚΑΡΝΑΒΟΡΩΣ
Verses
8 and 9 echo something from the
future, some future actions, but actually originate from the distant
past. In the past, this related to an aspect of the cult of the dead,
specifically to the ritual of transforming the soul of a significant
deceased person into an active spirit and joining it to the egregore.
For example, in the Iliad, the funeral that Achilles organized for
the fallen Patroclus is an excellent example of that ancient ritual
when sacrifices are offered for the deceased or deified hero
(ΚΑΡΝΑΒΩΣ) and sacrifices in honor of the gods (ΚΑΡΝΑΒΟΡΩΣ),
accompanied by organized celebrations and warrior competitions. The
same spirit as verse 9 has the word ΤΟΤΟΣ (verse 192), which denotes a
magical fetish or totem, whose connection to the festival and
sacrifices in honor of the gods is evident.
10°
A ΚΑ ΤΕ Ω ΙΥΡΜΩΣ
11°
ΟΡΦΟΝΩΣ ΟΡΦΟΝΩΣΤΡΗΣ
The
word ΟΡΦΟΝΩΣ refers to the inner voice, while ΟΡΦΟΝΩΣΤΡΗΣ refers to
the voice of the universe. This verse indicates the harmonization of
the inner and outer voices, the sound of the microcosm and the
macrocosm. The inner voice is connected to the voices of the dead,
the voices of ancestors, the ancestral or initiatory egregore.
12°
ΥΡΑ ΡΑΩ ΣΟΛΕ ΝΟΡΤΕ
It
refers to the opening of the solar gate as a portal for transition
into the abstract. Sunlight is a necessary factor during the
transformation of the devotee and the opening of the mentioned
passage. The Sun is the portal. Hence the term "solar fortress,"
because the Sun is simultaneously a labyrinth, and the labyrinth is a
symbol of the absolute.
13°
ΟΡΥΡΥ ΧΡΟΤ ΜΟΥΡΕ ΜΟΡΤΕ
It
refers to the devotee's departure from this world with the first rays
of the sun, i.e., death at dawn, which is represented by the image of
the arrival of the dreadful harbinger of the dawn of death.
14°
ΤΥΜΤΥΛ ΑΣΤΟΒΙΔ
It is
an expression of the mysterious ritual of the high priestly
sacrifice. The devotee sacrifices himself, passing through the gate
of death. He does not choose artificial and forced longevity and the
path of avoiding death. Likewise, the high priestly sacrifice is part
of the royal ritual aimed at maintaining the cosmic order.
15°
ΧΕΡΥ ΧΟΑ ΑΧΑ
It is
a verbal form of victorious affirmation and empowerment. The words
ΑΣΤΑΡ (verse 127) – starry blessing and ΩΡΡΥ (verse 177) –
eternal splendor have the same spirit. The victor is the one
who deserves the grace of the gods and is bound in the stars,
attaining starry fame, the favor of the heavens, or being taken to
the abode of eternal bliss. The word ΧΕΡΥ, a possible
form of the name of the falcon-headed god Horus, signifies a hero, a
warrior. Interestingly, the versions of the name of the serpent god
ΣΕΘ, as well as the Kabbalistic formula AΡAΡITA (verse 44),
which implies balance on a higher level, and the word ΓΕΤΕΣ (verse
337), which denotes something that simultaneously is and is not, all
have the same spirit.
16°
ΙΑΩ
In the
context of this invocation, it is a lunar formula for establishing
the microcosmic axis, or the establishment of power.
17°
Voco custodem elementi terrae, magistrum vaticinationis
Voco custodem elementi ignis, dominum vitae
Voco custodem elementi aquae, dominae mortis
ΡΑΝΥΣΤ ΑΒΑΝΑΤΥΡΙΧ ΑΡΙΜΑΡΙΧ ΒΥΛΙΓΑΡΔ
ΡΑΝΥΣΤ is the guardian of the element of Air and the queen of demons. She
turns humans into demons and demons into humans. This means she has
the power to grant someone eternal life, but that means being under
her will. Her cardinal direction is north. ΑΒΑΝΑΤΥΡΙΧ is the
guardian of the element of Earth and the lord of prophecies. He
inspires prophetic visions. His cardinal direction is west. ΑΡΙΜΑΡΙΧ is the guardian of Fire and the lord of life. He grants
life and can resurrect someone. His cardinal direction is south. ΒΥΛΙΓΑΡΔ is the guardian of Water and the mistress of death. Her
cardinal direction is east. In the context of this invocation, death
comes from the east or is associated with the east. After all, the
east is the direction of departure from this world. We call upon
these names as the guardians of the elements. Their role in the world
of elementals is not entirely clear, but in some way, each of them is
the totality of the given element. The name ΡΑΝΥΣΤ (reminiscent of
Saturn) has a same spirit as the word
ΣΤΕΛΑΣΑΡΔΙΣ (verse 310), meaning "the star of waking dreams or
daydreams." As the guardian of the air element, ΡΑΝΥΣΤ is always
awake. Whether these waking dreams refer to lucid dreaming,
daydreaming, or something else is not entirely clear to me. The name ΒΥΛΙΓΑΡΔ, as mentioned earlier, has the same spirit as
the word ΚΕΡΝΕΡΩΣ (verse 7), the initiate of the sacred doctrine.
Yes, the initiate is directed to the mistress of death. It could even
be said that he enjoys her favor.
18°
ΑΓΛΑ ΑΡΕΣ ΩΝΙΡΥ ΤΕΡΑΤΑ
This verse signifying the support of the earth for
specific magical actions aimed at reversing the lawful order of the
world, performed by a person with exorcistic abilities. Why is it
necessary to reverse the lawful order of the world? This is required
by the magical principle of revolutionary action, considering that
this invocation functions in the context of the Divine Revolution of
Catastrophe. Likewise, the verse evokes a connection with ancient and
atavistic matters when some magicians performed human sacrifices. It
serves as a reminder of that time and a kind of invocation of that
energy or the feeling of that energy. It was a bloody ritual
dedicated to the Moon, originating from the Atlantic shores of
Africa. It is performed at night during the full moon, in a tomb
specially opened for this purpose. The purpose of the ritual is
necromantic in nature, and I would not go into details here. The word
AΓΛA is a Hebrew formula for exorcism, banishing impure magical
forces, and magical protection. Here, it is used in the same sense.
The word AΡΕΣ refers to the confirmation of the initiate's magical
intent by the earth and has the same spirit as the words ΔΑΡΚΑ (verse 36) – gift, grace, and ΠΕΛΑΙ (verses 37, 124, 141) –
fulfilled, complete, but also inspired. This reveals the connection
of this verse, through the word AΡΕΣ, with gift and inspiration. The
term ΩΝΙΡΥ, reminiscent of the Greek oneiron,
related to dreaming, indicates the sacrificial ritual I saw in a
dream when this word was revealed to me.
19°
ΑΓΣΟΛ ΡΑΩΥΜ
This
verse represents the formula for our purification and protection by
the radiant solar intelligence. The invoker addresses the solar
intelligence to purify and protect him.
ΟΡΕΣΑ ΑΜΗΝ
Here
we have the formula for our acceptance by the darkness. The same spirit is shared by the words ΑΒΑΝΙΙ (verse 346) – spirits of the
earth, and ΙΖΝΥΔΑ (verse 213) – withdrawal, entering into silence.
We recite verse 20 with the intention that the darkness also
acknowledges and marks us, for without its confirmation, we are
incomplete. How does the darkness mark us? Through the spirits of the
earth, which implies entering into silence. The word ΟΡΕΣΑ denotes darkness and is related to the word OΡΕΑΣ (verse 229), which implies an illuminated path, a lamp on the way,
something that shines in the darkness, illuminating something dark.
Clearly, being surrounded by darkness is in correlation with a source
of light, a candle or lamp, shining in the dark, reminiscent of the
opening statements of the Gospel of John and the motif of the Tarot
card The Hermit. The well-known biblical word AMΗN is
related to the word ΑΨΙΔΑ (verse 331), which refers to the serpent
that brings knowledge. Confirmation by the darkness leads to
knowledge.
21°
A ΚΑ ΤΕ Ω ΙΥΡΜΩΣ
ΑΙΒΑΖ ΕΙΘΟΝ
This
verse refers to the appearance of the divine messenger. ΑΙΒΑΖ is the
divine messenger, while ΕΙΘΟΝ means appearance or manifestation.
23°
ΧΕΚΑ ΣΥΡΙΛΑΤ
This
is an expression that implies the correct use of magical power. With
this, we express our intention that the power gathered or engaged
through this invocation be properly directed and that our actions be
balanced and effective.
24°
ΣΑΤΙΕΛ ΥΡΙΖΕΝ
In this
verse, we mention two angels: the angel of silence ΣΑΤΙΕΛ, and
the angel of understanding ΥΡΙΖΕΝ, (a name I borrowed from
William Blake). Silence and understanding are complementary to each
other. Here, it is not about reasoning, understanding through
thinking, but deep, supra-intellectual understanding through
intuition.
25°
ΑΓΛΑΤΑ ΤΥΛΑΤΛΑΝ ΕΛΙΛΑ
This
is a formula for hiding from evil influence and removing that
influence. Additionally, with this verse, we express our intention to
be invisible to those who wish to harm us.
26°
A ΚΑ ΤΕ Ω ΙΥΡΜΩΣ
27°
ΣΩ ΑΛΜΩΣ
This
verse signifies the magical power of the world soul, which we invoke
here to support us.
28°
ΑΖΑΤΡΩΝ ΑΒΑΡΤΑΣ
These
expressions signify an escape from an unfavorable situation and
protection from negative magical influences and intentions. The same spirit is carried by the word TEΧΤΥΟΑΝ (verse 196), which
denotes a seer or prophet who greets the god.
29°
ΑΥΜΧΑ ΗΚΑΥ
Here
we have expressions of calming, quieting, or diminishing magical
activity, magical power, releasing force, and the like. The same
spirit is found in verse 273, which refers to addressing
ancestors, initiatory predecessors, to accept the subject as their
equal. However, verse 29, besides the aforementioned, also has the
meaning of quieting all ongoing magical influences related to the
operator's actions. Likewise, the word ΓΙΝΕΚΟΝΟΣΤΕΡΑ (verse 193),
which means "our Lady," also has the same spirit. Therefore, here we have the calming of magical activity,
addressing the egregore of magical ancestors, and "our Lady."
During the invocation itself, the utterance of these words is related
to the immediate lowering of force when the invoker is noticed by the
egregore and marked with the energy of "our Lady." Thus,
for a moment, we expose ourselves to be perceived.
ΓΡΑΜΕΘ ΣΑΒΑΤΟΡ
This
is a formula of binding someone's fate through magical incantations
that refer to a specific ritual known to me as 'judgment.' When
someone poses a disturbance, danger, or intrusiveness, there is a way
to determine that person's fate in the judgment ritual. And it always
turns out as it is judged. It is not necessary for judgment to
encompass someone's ultimate fate or life; it can relate to a
specific situation and a limited period of time. Ultimately,
individuals can judge themselves. By reciting this verse, we seek
judicial authority over ourselves in the context of the preceding
statement. Those who correctly recite these verses gain the right to
judge others and themselves. Words from this invocation that have the
same spirit as this verse are: ΑΒΑΝΤΑΡΩΣ (verse 340) –
those above the law, something beyond the law; ANAK ΧΑΡΣΑΜΤΑΩ (verse
169) – giver of eternal life; and ΚΑΤΑΣΤΟΛΑΣ (verse 239) – gates
of the underworld (specifically referring to the lock of those
gates). The connection between correct speech and righteous judgment
with those above the law (the gods, whereas laws are for humans),
with the giver of eternal life and the gates of the underworld, is
more than obvious. In short, with this verse, we place ourselves in
the role of a judge, thereby opening ourselves to temporary
possession by a metaphysical authority who uses us as a spokesperson.
Only thus can we be judges.
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