Inceremonial magic, amagical formula or aword of power is a word that is believed to have specificsupernatural effects.[1] They are words whose meaning illustrates principles and degrees of understanding that are often difficult to relay using other forms of speech or writing. It is a concise means to communicate very abstract information through the medium of a word or phrase.
These words often have no intrinsic meaning in and of themselves. However, when deconstructed, each individual letter may refer to some universal concept found in the system in which the formula appears. Additionally, in grouping certain letters together one is able to display meaningful sequences that are considered to be of value to the spiritual system that utilizes them (e.g., spiritual hierarchies, historiographic data, or psychological stages).
A formula's potency is understood and made usable by the magician only through prolonged meditation on its levels of meaning. Once these have been internalized by the magician, that person can then utilize the formula to maximum effect.[citation needed]
AGLA. Anoṭariqōn (kabbalistic acronym) forאַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָיʾAtā gībōr ləʿōlām ʾĂḏōnāy, "Thou, O Lord, art mighty forever." It is said daily in theGevurot, the second blessing of theAmidah, the centralJewish prayer.[9]
ALHIM. This is a transliterated Hebrew spelling ofElohim, a name of God—or "Gods" in this case, since the name is a masculine plural of a feminine noun. According to Crowley, it is a formula best used for consecration, since it "is the breath of benediction, yet so potent that it can give life to clay and light to darkness."[10]
ARARITA. According to Crowley, "a formula of theMacrocosm potent in certain very lofty operations of theInmost Light."[11]
AUMGN. For both symbolic andnumerological reasons, Aleister Crowley adaptedAum into a Thelemic magical formula, adding a silent 'g' (as in the word 'gnosis') and a nasal 'n' to them to form thecompound letter 'MGN'; the 'g' makes explicit the silence previously only implied by the terminal 'm' while the 'n' indicates nasal vocalisation connoting the breath of life and together they connote knowledge and generation.Om appears in this extended form throughout Crowley'smagical and philosophical writings, notably appearing in hisGnostic Mass.[12] Crowley discusses its symbolism briefly in section F of "Liber Samekh",[5] and in detail in chapter 7 ofMagick (Book 4).[13]
BABALON. Agoddess inThelema, whose name means "Gate of the Great God ON" according toLiber Samekh.[5]
JAHBULON. According toFrancis X. King inThe Secret Rituals of the O.T.O., the word is used in two rituals ofOrdo Templi Orientis:the Lodge of Perfection, in which the candidate receives the Fourth Degree (which is calledPerfect Magician and Companion of the Holy Royal Arch of Enoch); and thePerfect Initiate (orPrince of Jerusalem) degree, which falls between the fourth and fifth degrees. King prints in his book the lyrics of a song that contains the word "Jahbulon."[18]
LVX. Lit.= Latin word; Lux, or light. Part of the formula of the "analysis of the key word" used in theAdeptus Minor ritual of the Hermetic Order of the Golden Dawn, in which it is described in a ritualized manner,[16] linking each letter with an Egyptiangodform. Perhaps most popularized amongst the occult community at large by being included as the opening part to theRitual of the Hexagram.[19] See alsoLiber Resh.
NOX. According to Crowley, "It is explained that this triad lives in Night, the Night of Pan, which is mystically called N.O.X., and this O is identified with the O in this word. N is theTarot symbol,Death; and the X or Cross is the sign of thePhallus. NOX adds to 210, which symbolizes the reduction of duality to unity, and thence to negativity, and is thus ahieroglyph of theGreat Work."[20]
ON. Looks like theHebrew name forHeliopolis, from an original meaning "pillar" or "pillars". This city claimed to hold thePrimeval Mound whereAtum (sometimes identified with the mound) created the world.[21] By Crowley's numeration, ON equals the Hebrew wordSamekh (a prop or support), which also serves as the name of a Hebrew letter.[22]
VIAOV. Thelemic variation ofIAO whose enumeration using gematria equals93.[23]
VITRIOL.Visita Interiora Terrae Rectificando Invenies Occultem Lapidem ('Visit the interior parts of the earth: by rectification thou shalt find the hidden stone').[24] Ancient alchemical formula:[11]Sulfuric acid was called "oil of vitriol" by medieval European alchemists because it was prepared by roasting "green vitriol" (iron(II) sulfate) in an ironretort. The first vague allusions to it appear in the works ofVincent of Beauvais, in theCompositum de Compositis ascribed to SaintAlbertus Magnus, and inpseudo-Geber'sSumma perfectionis (all thirteenth century AD).[25]
YHVH. The formulaTetragrammaton refers to the four-letter Hebrew name of God,Jehovah, or Yod, Heh, Vav, Heh (יהוה). These letters have been attributed to numerous four-part symbols, including the classic elements, cardinal directions,Tarot suits, and so on. The formula is often represented by the Father (Yod) joining with the Mother (Heh), to produce the Son (Vav) and the Daughter (Heh). WithinYoga it is possible to see this formula as describing the union of the subject and the object to produce the exalted state of mind and the resulting ecstasy.[26]
Lecouteux, C. (2015).Dictionary of Ancient Magic Words and Spells: From Abraxas to Zoar. Inner Traditions/Bear.ISBN978-1-62055-375-6.
Liddell, H. G.; Scott, Robert (2010).An Intermediate Greek-English Lexicon: Founded Upon the Seventh Edition of Liddell and Scott's Greek-English Lexicon. Benediction Classics.ISBN978-1-84902-626-0.
Mesler, Katelyn (2019). "The Latin Encounter with Hebrew Magic". In Page, Sophie; Rider, Catherine (eds.).The Routledge History of Medieval Magic. London: Routledge, Taylor & Francis Group.
Nema (1995).Maat Magic: a Guide to Self-Initiation. York Beach, ME: Samuel Weiser.ISBN0-87728-827-5.
Conley, Craig (2008).Magic Words: A Dictionary. Weiser Books.ISBN978-1609250508.
Lycourinos, Damon (2017). "Sexuality, Magic(k) and the Ritual Body: A Phenomenology of Embodiment and Participation in a Modern Magical Ritual".Journal of Ritual Studies.31 (2):61–77.JSTOR44988498.
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