Sở la môn đích tiểu thược thi
Thần bí học trứ tác
《 sở la môn đích tiểu thược thi 》 ( The Key of Solomon ), tại do thái nhân đích truyện thuyết trung,Dĩ sắc liệtQuốc vươngSở la mônDo vu đắc đáo liễu thiên sử thư tả đích 《La khiết ái nhĩ chi thư》, hoạch đắc liễu tự do triệu hoán hòa thao túng ác ma tinh linh đích năng lực. Giá bổn thư ký tái liễu triệu hoán đích quy tắc hòa chú ngữ, đãn thị giá bổn thư thật tế thượng thị trung thế kỷ đích thuật sĩ môn sở soạn tả, hòa sở la môn vương hào vô quan hệ; tịnh thả thư trung ký tái đích ma pháp cổ lệ sát sinh tế tự, chúc vu sở vị đích “Hắc ma pháp”.Cư xưng hiện tại bảo tồn tối cổ lão đích cai thư vi thập tứ thế kỷ đích thủ đằng bổn.[1]
- Trung văn danh
- Sở la môn đích tiểu thược thi
- Ngoại văn danh
- Clavicula Salomonis
- Biệt danh
- The Key of Solomon
- Tác giả
- Peterson,Joseph H.
- Loại biệt
- Thần bí
- Loại hình
- Thần bí học trứ tác
《Sở la chủ toàn hộ môn đích tiểu thược thi》 (Lạp đinh ngữPhán hi vi:Clavicula Salomonis,Anh ngữ:The Lesser Key of Solomon,Lánh nhất cá quảng vi nhân tri đích danh xưng thịLemegetonThiết khổn ), thịThần bí họcTrứ tác giao tội tông, thác danh cảnh yêu thị do cổDĩ sắc liệtĐích quốc vương sở la môn sở biên tả. Ca đức tại kỳ 《 phù sĩ đức 》 nhất thư trung diệc tằng đề cập. Lí diện ký tái chúng đa chú ngữ dữ triệu hoán ma quỷ củng kỷ khí lan chi pháp.
Thập thất thế kỷ thời hữu liễu đệ nhất thứ đích anh văn bản xuất bản, đãn tòng na chi hậu thư trung đích nội dungKhả tín độNhân vi đại lượng đích dịch giả sai định thế trắc tịch mật lương dữ phiên dịch thác ngộ nhi mỗi huống dũ hạ. Đãn nhưng hữu kỉ chủng nghi thức bảo tồn liễu kỳ thật dụng tính, lệ như: Liêu vọng giả đích nghi thức.
Cai thư đích sử liêu tính bỉ giác cường, phân vi tứ bộ. Kỳ trung đệ nhất bộ ký tái liễuSở la mônVương hữu quan triệu hoán địa ngục 72 đại ác ma đích phương pháp, nhi giá bổn thư thật tế thượng dã thị thuật sĩ hòa ác ma học gia đích tác phẩm, hòa sở la môn hào vô quan hệ, kỳ trung đại bộ phân đích ác ma hình tượng hòa điển cố sao tập tự thánh kinh đích nhất bộ ngụy điển 《Ngụy dĩ nặc khắc thư》. Đãn thị thư trung hữu quan ác ma đích ký thuật khả dĩ dẫn thân đáo bị giáo hội cấm chỉ đích nhất ta cổ đại truyện thuyết hòa phi cơ đốc giáo thần thoại đích điển cố, hoàn ký tái liễu nhất ta quan vu y học hòa quáng sản phương diện đích tri thức. Nhi đệ nhị bộ tắc ký tái triệu hoán tứ phương quái thú đích phương pháp; đệ tam bộ ký táiTinh tượng họcHòaHoàng đạo thập nhị cungĐích thiên sử truyện thuyết; đệ tứ bộ ký tái triệu hoán thiên sử hòa hô hoán chá tượng đích chú ngữ.
Mục tiền nhận vi cai thư dã chỉ hữu đệ nhất bộ thị trung thế kỷ tả thành, hậu tam bộ ứng cai tịnh phi nguyên bổn.
time made accessible to students of TALISMANIC MAGIC was done, after careful
French, by G. H. Fra. D.D.C.F., by the order of the Secret Chief of the Rosicrucian
Order.1 The G. H. Fra., having succumbed unhappily to the assaults of the Four
Great Princes (acting notably under Martial influences), it seemed expedient that the
work should be brought to its conclusion by another hand. The investigation of a
competent Skryer into the house of our unhappy Fra., confirmed this divination;
neither our Fra. nor his Hermetic Mul. were there seen; but only the terrible shapes of
the evil Adepts S.V.A.2 and H., whose original bodies having been sequestered by
Justice, were no longer of use to them. On this we stayed no longer Our Hand; but
withdrawing Ourselves, and consulting the Rota, and the Books M. and Q. did
an expert Kabbalist, to complete openly that which had been begun in secret.3 This is
that which is written: “His Bishoprick let another take.” And again: “Oculi
Tetragammaton.” This is also that which is said: “Nomen Secundum refertur ad
Gebhurah; qui est Rex Bittul atque Corruptio Achurajim Patris et Matris hoc
indigitatur. “
And so saying we wish you well.
Ex Deo Nascimur.
In Jesu Morimur.
Per S.S. Reviviscimus.
Given forth from our Mountain of A., this day of C.C. 1903 A. D.
1 Mr. A. E. Waite writes ( “Real History Of The Rosicrucians,” p. 426): “I beg leave to warn my readers
that all persons who proclaim themselves to be Rosicrucians are simply members of pseudo-fraternities,and that there is that difference between their assertion and the fact of the case in which the essence ofa lie consists!” It is within the Editor’s personal knowledge that Mr. Waite was (and still is probably) a
that he is in touch with initiated centres, I think the syllogism, whose premises are given above, is fair,
if not quite formal.-ED.
2 It was owing to our Fra. receiving this S.V.A. as his Superior, and giving up the Arcana of our
Fraternity into so unhallowed a power, that We decided no longer to leave Our dignity and authority
in the hands of one who could be thus easily imposed upon.
(For by a childish and easy magical trick did S.V.A. persuade D.D.C.F. of that lie.)
3 He that is appointed to complete in secret that which had been begun openly is R.R., and to be
heard of at the care of the Editor.
PRELIMINARY INVOCATION.
Thee I invoke, the Bornless one.
Thee, that didst create the Night and the Day.
Thee, that didst create the Darkness and the Light.
Thou art Osorronophris: Whom no man has seen at any time.
Thou art Jäbas
Thou art Jäpos:
Thou hast distinguished between the Just and the Unjust.
Thou didst make the Female and the Male.
Thou didst produce the Seed and the Fruit.
Thou didst form Men to love one another, and to hate one another.
I am Mosheh Thy Prophet, unto Whom Thou didst commit Thy Mysteries, the
Ceremonies of Ishrael:
Thou didst produce the moist and the dry, and that which nourisheth all created Life.
Hear Thou Me, for I am the Angel of Paphro Osorronophris: this is Thy True Name,
handed down to the Prophets of Ishrael.
Hear Me.-,
Ar: Thiao: Rheibet: Atheleberseth:
A: Blatha: Abeu: Ebeu: Phi:
Thitasoe: Ib: Thiao.
Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament
and of the Ether; upon the Earth and under the Earth: on dry Land and in the Water: of
Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient
unto Me.
****
I invoke Thee, the Terrible and Invisible God: Who dwellest in the Void Place of the
Arogogorobrao: Sothou:
Modorio: Phalarthao: Doo: Ape, The Bornless One:
Hear Me: etc.
****
Hear me:-
Roubriao: Mariodam: Balbnabaoth: Assalonai: Aphniao: I: Thoteth: Abrasar: Aeoou:
Ischure,
Mighty and Bornless One!
Hear me: etc.
****
I invoke thee: --
Ma: Barraio: Joel: Kotha:
Athoribalo: Abraoth:
Hear Me: etc.
****
Hear me!
Aoth: Abaoth: Basum: Isak:
Sabaoth: Iao:
This is the Lord of the Gods:
This is the Lord of the Universe:
This is He Whom the Winds fear.
This is He, Who having made Voice by His Commandment, is Lord of All Things;
King, Ruler and Helper.
Hear Me, etc.
Hear Me.
Ieou: Pur: Iou: Pur: Iaot: Iaeo: Ioou: Abrasar: Sabriam: Do: Uu: Adonaie: Ede: Edu:
Angelos ton Theon: Aniaia Lai: Gaia: Ape: Diathanna Thorun.
I am He! the Bornless Spirit! having sight in the feet: Strong, and the Immortal Fire!
I am He! the Truth!
I am He! Who hate that evil should be wrought in the World!
I am He, that lighteneth and thundereth.
I am He, from Whom is the Shower of the Life of Earth:
I am He, Whose mouth ever flameth:
I am He, the Begetter and Manifester unto the Light:
I am He; the Grace of the World:
“The Heart Girt with a Serpent” is My Name
Come Thou forth, and follow Me: and make all Spirits subject unto Me so that every
Spirit of the, Firmament, and of the Ether: upon the Earth and under the Earth: on dry
Land, or in the Water: of whirling Air or of rushing Fire: and every Spell and Scourge of
God, may be obedient unto Me!
Iao: Sabao:
Such are the Words!
*_R_H_W_L_D
7KH_/HVVHU_.H\_2I_6RORPRQ
THE INITIATED INTERPRETATION OF
CEREMONIAL MAGIC.
and rare is such a combination! — to note the criticism directed by the Philistine
only literal belief in the Bible, but also substantial belief in Alf Laylah wa Laylah, and
only adolescence can cure us, we are only too liable, in the rush and energy of
dawning manhood, to overturn roughly and rashly both these classics, to regard them
both on the same level, as interesting documents from the standpoint of folk-lore and
anthropology,and as nothing more.
Even when we learn that the Bible, by a profound and minute study of the text,
may be forced to yield up Qabalistic arcana of cosmic scope and importance, we are
too often slow to apply a similar restorative to the companion volume, even if we are
To me, then, it remains to raise the Alf Laylah wa Laylah into its proper place
once more.
I am not concerned to deny the objective reality of all “magical” phenomena; if
and, if we follow Herbert Spencer, they are at least evidence of some cause.4
Now, this fact is our base. What is the cause of my illusion of seeing a spirit in the
triangle of Art?
Every smatterer, every expert in psychology, will answer: “That cause lies in your
brain.”
English children (pace the Education Act) are taught that the Universe lies in
infinite Space; Hindu children, in the Akasa, which is the same thing.
Those Europeans who go a little deeper learn from Fichte, that the phenomenal
Universe is the creation of the Ego; Hindus, or Europeans studying under Hindu
Gurus, are told, that by Akasa is meant the Chitakasa. The Chitakasa is situated in
the “Third Eye,” i.e., in the brain. By assuming higher dimensions of space, we can
assimilate this fact to Realism; but we have no need to take so much trouble.
dependent on changes in the brain5 we must include illusions, which are after all
sense-impressions as much as “realities” are, in the class of “phenomena dependent
on brain-changes.”
Magical phenomena, however, come under a special sub-class, since they are
Advaitist theories.
5 Thought is a secretion of the brain (Weissmann). Consciousness is a function of the brain (Huxley).
willed,and their cause is the series of “real” phenomena, called the operations of
ceremonial Magic.
These consist of
(1) Sight.
(2) Sound.
The invocations.
(3) Smell.
The perfumes.
(4) Taste.
The Sacraments.
(5) Touch.
As under (1).
(6) Mind.
The combination of all these and reflection on their significance.
These unusual impressions (1-5) produce unusual brain-changes; hence their
summary(6) is of unusual kind. Its projection back into the apparently phenomenal
world is therefore unusual.
Herein then consists the reality of the operations and effects of ceremonial magic,6
phenomena which appear to the magician himself, the appearance of the spirit, his
conversation,possible shocks from imprudence, and so on, even to ecstasy on the one
hand, and death or madness on the other.
But can any of the effects described in this our book Goetia be obtained, and if so,
can you give a rational explanation of the circumstances? Say you so?
I can, and will.
The spirits of the Goetia are portions of the human brain.
Their seals therefore represent (Mr. Spencer’s projected cube) methods of
stimulating or regulating those particular spots (through the eye).
The names of God are vibrations calculated to establish:
(a) General control of the brain. (Establishment of functions relative to the subtle world.)
(b) Control over the brain in detail. (Rank or type of the Spirit.)
(c) Control of one special portion. (Name of the Spirit.)
The perfumes aid this through smell. Usually the perfume will only tend to
6 Apart from its value in obtaining one-pointedness.
control a large area; but there is an attribution of perfumes to letters of the alphabet
enabling one, by a Qabalistic formula, to spell out the Spirit’s name.
I need not enter into more particular discussion of these points; the intelligent
reader can easily fill in what is lacking.
If, then, I say, with Solomon:
“The Spirit Cimieries teaches logic,” what I mean is:
and developed by following out the processes called ‘The Invocation of Cimieries.’ “
And this is a purely materialistic rational statement; it is independent of any
objective hierarchy at all. Philosophy has nothing to say; and Science can only
suspend judgment, pending a proper and methodical investigation of the facts
alleged.
Unfortunately, we cannot stop there. Solomon promises us that we can (1) obtain
information; (2) destroy our enemies; (3) understand the voices of nature; (4) obtain
treasure; (5) heal diseases, etc. I have taken these five powers at random;
considerations of space forbid me to explain all.
(2) Here we come to an interesting fact. It is curious to note the contrast between
the noble means and the apparently vile ends of magical rituals. The latter are
disguises for sublime truths. “To destroy our enemies” is to realize the illusion of
duality, to excite compassion.
(3) A careful naturalist will understand much from the voices of the animals he
has studied long. Even a child knows the difference of a cat’s miauling and purring.
(4) Business capacity may be stimulated.
(5) Abnormal states of the body may be corrected, and the involved tissues
brought back to tone, in obedience to currents started from the brain.
So for all other phenomena. There is no effect which is truly and necessarily
miraculous.
Our Ceremonial Magic fines down, then, to a series of minute, though of course
empirical, physiological experiments, and whoso will carry them through intelligently
need not fear the result.
“There is a lion in the way.” For me these practices are useless; but for the benefit of
others less fortunate I give them to the world, together with this explanation of, and
apology for, them.
I trust that the explanation will enable many students who have hitherto, by a
puerile objectivity in their view of the question, obtained no results, to succeed;that
the apology may impress upon our scornful men of science that the study of the
bacillus should give place to that of the baculum, the little to the great—how great
one only realizes when one identifies the wand with the Mahalingam, up which
Brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down
which Vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores
of mahakalpas—yet neither reached an end.
But I reach an end.
Boleskine House,
Foyers, N.B.
