Unveiling the Secrets of the Solomon Key

Unveiling the Secrets of the Solomon Key – Jayro Jayro Luna

UNVEILING THE SECRETS OF THE SOLOMON KEY Jayro Luna

Ab A bstr str act: ct: In this article, we present an interpretation of the well-known key of the general key of Solomon, graphic-symbolic structure widely used in said magical rituals in esoterism and referenced in several works of occult sciences. We present a brief history of its origin and meaning and then we do an interpretation of the parts of the pentacle, demonstrating relations with symbols of the Arturian cycle, also with the process of building sigils in magical squares, as well as the process of obtaining magical names.

K eywo ywor ds: Esotericism, Kabbalah, occult sciences, Solomon's General Key, Magic Squares, Excalibur Note of Warning: First, I apologize for the quality of my English language mastery, still somewhat primal. The text originally written in Portuguese. However, I insist on presenting this troublesome version in terms of the English language language in order to acquaint a larger number of people with the results of my research.

1. I ntroduct ntroductii on Solomon's general key is a widespread clavicle and used in various rituals of esoteric, kabbalistic and alchemical nature. The text though attributed to King Solomon originates in the Middle Ages. It is a grimoire 1 containing various keys, seals and incantations to conjure up various entities. There are two versions, Clavicula Salomonis or Clavis Salomonis - which contains 36 pentacles and the Lesser Key of Solomon or Lemegeton Clavicle Salomonis Regis, which contains five parts: Ars Goetia, Ars Theurgy Goetia, Ars Paulina, Ars Almadel and Ars Nova. Aleister Crowley, Samuell Lidell MacGregor Mathers did a translation of this work into English. Jerusa Pires Fereira observes how the word grimoire etymologically linked to the idea of a grammar book, which is nevertheless curious, but at the same time reveals the medieval nature of both concepts: "Grimoire proceeds or binds directly to Grammaire, designating Latin grammar, incomprehensible to the vulgar, also 1

Grimoires (French grimoire) are medieval collections of magical spells, rit uals and incantations invariably attributed to classical Hebrew or Egyptian sources. Such books contain astrological correspondences, lists of angels and demons, guidelines on how to effect spells or mix remedies, cast supernatural entities and make talismans, according to the point of view and experimental studies. The word comes from ancient French grammar, from the same root as the word grammar. This i s because in the latter half of the Middle Ages, Latin grammar (books on Latin diction and syntax) maintained in schools and univer sities controlled by the Church - and for the illiterate, non-ecclesiastical books were suspect to contain Magic. However, grammar also denotes, for the literate and illiterate, a basic instruction book. A grammar represents the description of a combination of symbols, also contai ning a description of how to combine them, to create logical sentences. A grimoire, in turn, would be the description of a combination of magical symbols and how to combine them properly, within a magical system. (Source: Wikipedia)

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Unveiling the Secrets of the Solomon Key – Jayro Luna

having the sense of a book of sorcery for the use of sorcerers, a work or an obscure, indecipherable discourse. They are always correspondent, from the Latin Grimorium and sometimes Grimorium Verum, and it is known that these books are also called 'alphabets of the devil'. They call attention to telling wonderful secrets, among which the most important are: to make appear and obey evil spirits, to evoke demons, to discover hidden treasures, etc. "(FERREIRA, 1989, 45) In this work, we are not going to deal with this work as a whole, but let us not dwell specifically on a pancake, named just Key of Solomon, or General Ke y of Solomon. This attribution is because from this key the unfolding obtained for the production of all the other keys or screens that exist in the two books. "The general key of Solomon (...) is used in the making of Pancakes which serve in ceremonies said to be symbolic or considered as approximate - that is, in which magical time is not taken into account. Simply substitute the central part for such an appropriate symbol. The Pantalla is then universal. "(PIOBB, 1982, p.266). Jerusa Pires Ferreira notes that the editions of the Key of Solomon are several and of different sources, having appeared in the Middle Ages the first versions, soon spread numerous translations and new versions, notably in France, Italy, Germany and England. The authorship attributed to King Solomon is very ambiguous, since some editions seek to present two characters that shouldn’t be confused; one is Solomon, king of the Jews and the other a certain Solomon, magician of the Chaldean, being this second the true author. However, the fact is that most of the editions attribute to Solomon, King of the Jews, and the authorship of the enchanting book, unaware of the existence of the s econd. "In 1456, EM Butler tells us that a listing appears in a pamphlet of warning to the Duke of Burgundy a listing which presents Solomon's Clavicles and Solomon's Sigilum as the most current necromancy works at that time. The former occupying the place of honor in the minds of practitioners of magic, from the fourteenth century onwards, there being numerous versions of many extant manuscripts." (FERREIRA, 1989, p.47) Used in innumerable ritualistic operations of enchantment and initiation The Solomon's key is considered the key matrix that gives rise to almost all other planetary keys. 2. The Structure of Solomon' s K ey Below is a reproduction of Solomon's key, as found in Goethe's Art of the 72 Hell Spirits2, translation and notes by Aleister Crowley:

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Supposedly, the book is the integral translation of Lemegeton: The Clavicles of Solomon. Edition of Mathers and Crowley, 1904.

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The key consists of three main parts besides the Hebrew inscriptions. The first is the circle that circumvents and defines the boundaries of the pantacle (key), in which is inscribed in Hebrew the sequence of the 22 letters of the alphabet. The second is a figure that resembles at the bottom a sword hilt and on the top a cross from which emanate two rays, one on each side. The Hebrew inscriptions refer to seven of the 10 sephiroth. The third part, in simple line, is a sigil that is seen passing behind the figure of the sword / cross. We will first analyze the second figure, which we call the binomial sword-cross. From the references made by the ten sephirot , this figure can also be a stylization of the "Tree of Life" of the Kabbalah. In the comparison between the two figures, one can note the clear quotation to seven of the ten sephirot (Kether, Binah and Chochmah - the three on the cr oss) and more Daath - the 11th sephirah, considered enigmatic, not to be pronounced or inscribed on the Tree of Life, right in the center of the cross. In the blade of the sword, we find Tipheret, Hod and Nezach (in the part of the sword's grip). There remain three sephiroth, namely: Gewurah and Chesed that would be located at the height of the first line of secrecy, one on each side. There we find the same Hebrew word, inscribed in the mirror, one in relati on to the other occurrence, which can be read as the verb "unwrap" the sword conjugated in the past, but can also be read as "whole", "offering” or "Sacrifice", depending on how one sees the order and meaning of the letters placed there. In addition, it lacks the sephirah "Malkuth" which is the material world or the Earth. Gewurah and Chesed related to the 3


planets Saturn and Jupiter and represented respectively the Severity and the Mercy. The apparent absence of the names of the two sephiroth will be resolved when we analyze the sigil, but for now, it should be noted that the sigil has a horizontal line connecting the places where the two sephiroth should be.

The symbolic triad formed by sword-cross-tree of life comprises a series of meaningful relationships within esotericism. The sword, for example, in Genesis (III, 24) "The Lord God sent 'Cherubim' to the garden of delights, which shone a sword of fire to close the path that led to the Tree of Life" (emphasis added). As for the cross, its symbolic value goes far beyond Christianity and its use as a symbol in alchemy, cabal, Freemasonry, and esotericism in general was and i s common. The proposed triad, in our view, comprises the passage from initiation (sword) to wisdom (Tree of Life) through regeneration (cross). As Jules Boucher notes: "Wirth3, closer to metaphysical truth, writes: 'The flaming Sword is the symbol of the Word, or, in other words, of active thinking.' It is the only weapon of the Initiate, which could be won only by the force of the idea and by the force, it carries in itself. Marius Lepage4, in the magazine Le Symbolisme, studied the 3 4

WIRTH, Oswald. Le Livre de l’Apprenti , p. 119. LEPAGE, Marius. Le Synbolisme, 1939, p. 122 e segs.

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Flaming Sword at length. For him, the Sword covers two esse ntial meanings: that of creation, through the Verb-Light-Sound, and that of purification and atonement under the trials of destiny. "(BOUCHER 1989: 72-73) Note that at the top of the blade, two rays emerge at the tip of the blade, one on either side of the tip. Hence the relation to the idea of the flaming sword, but this also mingles with the notion of the "Tree of Life," not only by the quotation from Genesis (III, 24) but also by the fact that the Tree of Life is actually an inverted tree in which its roots are in the sky5. Another significant fact inscribed in the key of Solomon is the reference to sephirah "Daath" on the blade of the sword. According to Dion Fortune: "The meaning of the word Kether, as we have already observed, is Crown. Chokmah means Wisdom, and Binah, Understanding . However, pending of these last Sephiroth, there is a Third Sephirah, curious or mysterious, which is never represented in the Hieroglyph of the Tree; it is the invisible Sephirah Daath (Knowledge), which results from the conjunction of Chokmah to Binah and which crosses the Abyss. Crowley states that Daath is another dimension of the other Sephiroth, constituting the vertex of a pyramid whose basic angles correspond to Kether, Chokmah to Binah. In my view, Daath represents the idea of the understanding of consciousness. "(Fortune 1983, 32) Entered into Salomon's general key, Daath gains prominent esoteric meaning, since this key is the basis for the production of all other keys and pentacles. In this sense, it is up to the initiate to learn the hidden meaning of the Daath, to develop spiritually so that he can take advantage of this hidden meaning, since it will be necessar y for the correct application of the key. It should be noted that the verb "unsheathe" the s word, conjugated in Hebrew in the past tense, and placed twice at the beginning and end of the greater horizontal line of the sigil, reinforces the comparison of the form of this structure with a sword placed in the center of the key, as if it were embedded in it. In this vision, the figure of the Arthurian sword stuck in the stone comes to mind. According to Julius Evola: "According to legend, Arthur demonstrated his innate right to be the legitimate king of all England overcoming the sword, that is, succeeding in extracting a sword embedded in a large quadrangular rock placed on the altar of the temple, a rock that seems is evidently a variant of the 'royal stone' belonging to the ancient tradition of the Tuatha of Danann. Here we have a double, convergent symbolism. On the one hand, there is the

5

It is worth reading the book already quoted from Dion Fortune, but we also indicate from PAPUS, (Gerard Encausse), The Kabbalah: Secret Tradition of the East. São Paulo, Society of Ancient Sciences, 1983.

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general symbolism of the 'foundation stone', which leads us to the 'polar' idea, by which allegory and myth would refer to a manly power (the sword) to be extracted from that principle. Secondly, extracting the sword from the stone may even mean the liberation of a power from materiality, for the stone often has this meaning, and this is in accordance with another episode of the legend: the one in which Arthur, led by Merlin, takes hold of the Calibur or Excalibur sword erected by a mysterious arm above the waters. This weapon, however, it is said, had been fabricated at Avalon, that is, has relation to the 'supreme center'; and the fact that it is held above the waters again expresses a force separate from the conditions of material, passionate and contingent life, a life which has always been related to a fundamental aspect of the s ymbolism of waters”. (EVOLA, 1988, p.32-33) Thus, if Arthur's legend puts him in relation to two swords, the one extr acted from the rock (drawn) and that which erected from the waters (hence drawn) can to be metaphorized by the double inscription of the verb in the upper l ine of stealth. This leads us to consider a relation between the origin of the key of Solomon and the origin and symbolic formulation of the legend of King Arthur.

Liddell MacGregor Mathers, editor of Solomon's Clavicle, puts the following note after introducing the key of the general key: "... the mystical figure of Solomon is given only in two manuscripts: Lansdowne 1202 and 1203. It was given by Levi in his Dogma and Ritual of High Magic and by Johann Baptist Großchedel in his Natural Magical Calendar , but in both cases, without the words and letters in Hebrew, perhaps because they were so adulterated by the illiterate copyists, became unrecognizable. After much labor and study of the figure, I believe that the words in the body of the symbol are intended to form the ten Sephiroth arranged in the form of the Tree of Life, with the name of Solomon on the right and left; while the surrounding characters try to form the twenty-two letters of the Hebrew alphabet. For this reason, I have restored it. This figure forms in each case the frontispiece of the manuscri pts mentioned. "(MATHERS, 1889, p.140) 6


In the book quoted from Eliphas Lévi 6, in fact, on page 109 we find a reproduction of the pentacle without the inscriptions in Hebrew, except for 4 letters arranged on the north-south-east-west axes of the circumference. We have not had acc ess to the book of Grosschedel and the cited originals, so we cannot validate at all the reconstruction of the inscriptions made by the publisher, which in our view reinforces a suspicion of conscious or unconscious association made with the symbology of the Arthurian swords . However, on the other hand, it may also be suggestive to think that in being the very ancient pentacle, it has served as inspiration for the composition of the sword legend as an esoteric allegory.

Let us consider, on the other hand, the following assumption, that in the pentacle we have not only an association between the figure of a sword and the cross, but of two diametrically opposite swords and whose blades overlap. Thus, the sword from which two rays come out is equivalent to Excalibur, which gave to King Arthur by the Lady of the Lake, and the other sword, with a cross-shaped handle with bent ends, the sword that drowned from the stone. Such a supposition makes sense not only by the double inscription of the verb "unsheathed," but also by the fact that the sword coming out of the stone represents the overcoming of the material aspects of our world while the sword coming out of the waters is the spiritual force itself dictated.

6

LEVI, Eliphas. Dogma and Ritual of High Magic . São Paulo, Pensamento, 1988.

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There are a number of variants of the legends of King Arthur's cycle 7. In some it is considered a one-sword existence, whether it be a stone's throw, or a lady's death, a few consider a two-sword existence, and there are more as variants that understand that it is a single sword but lost and rediscovered. Know our interpretation outlined here, we believe it is more consistent, with the existence of two swords with different symbolic meanings and which are completed, as suggested by the central figure of the key of Solomon's key. Thus, we hope to have demonstrated the symbolic significance of t he cross-sword figure in the Key of Solomon. Now we are going to analyze the sigil behind the cross-sword and believe that it demonstrates what original and for the first time its meaning of how it will be done here, linking with the concept of secrecy used in esoteric magic squares.

3. The Sigi l in The K ey Solomon The third structural part of the general pentacle of the Key of Solomon is a sigil that goes by behind the blades of the swords. The word comes from the Latin (sigilum) which means "seal" and can related to the Hebrew ("segulah") that means word, action or item of spiritual effect. The sigils can produced in different ways, but as a rule, if it results in a glyph with composite geometric characteristics. Various sigils produced from binding by specific cell lines of a ma gic square matrix. "The minor seals, or sigils, of the individual spirits and intelligences of the seven planets are formed by locating the Hebrew letters of each name, based on the numerical values of these letters, in their respective cells in the magic square of the planet to which the name is associated, and then drawing a line of letter to letter, in order. "(TYSON, 2008, page 946) Sigils used in rituals and magical operations in various currents of esotericism. The glyph has some basic rules for normalizing the signal, for example, if the same cell is used two or more times later, this is marked with a specific signal, as in the secrecy of Hagiel in the magic square of Venus:

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In this respect we indicate the works: JENKINS, Elizabeth. The Mysteries of King Arthur: The Hero and Myth reassessed through history, archeology, art and literature . São Paulo: Ed. Melhoramentos, 1994. 202 pp .; MALORY, Thomas. King Arthur and his Knights. London: Oxford University Press, 1975. 231 p

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Sigils of Hagiel and Kedhemel In addition, the initial and final cells of the sigil are marked with a small ball. The cells that belong to the sigil are only those that present some type of angle or break of the straight line, thus the cells that crossed by a straight line do not belong to the gematrical 8 accounting of the sigil. Observing these rules and analyzing the sigil of the pentacle of Solomon's General Key, we immediately notice an identification of the si gil with the magic square of Venus, since the sigil seems to contain 6 cells in a first analysis, in which the last one is counted two times, totaling 7 cyphers:

The sum of the seven numbers in the magic square of Venus occurs in this way, when we observe the values of each cell: 30 + 12 + 32 + 7 + 43 + 26 + 26 = 176. The basic value of the magic square of Venus is 175, therefore, here we have 175 + 1, that is, the overcoming of the symbolic meaning that carries the square of Venus, which are the carnal passions.

22 47 16 41 10 35 4 5

23 48 17 42 11 29

30 6

24 49 18 36 12

13 31 7

25 43 19 37

38 14 32 1 21 39 8

26 44 20

33 2

46 15 40 9

27 45

34 3

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This sigil holds special properties as its position is modified, for example, if we think of a 180 ° change of the arrangement of the sigil on the grid of the matrix, we will obtain as a sum the number 174 (20 + 38 + 18 + 43 + 7 + 24 + 24). This would designate a decrease of the value of the magic square of Venus in a unit (175-1). The average of the 8

Gematry: kabbalistic mathematical operation that considers the relationship between letters and numbers, typical of the Hebrew alphabet. In gematry a ten, a hundr ed, or a thousand can reduced to a value less than ten, since you can add the numerals of a certain number until you reach the lower value. We indicate SOD, Lochem. General Treaty of Kabbalah, volume 1: Gematry. Available at: https://br.pinterest.com/pin/683984262127963658/

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two positions of the sigil returns to the value of the magic square: 176 + 174 = 350/2 = 175. In turn if we change the two positions by 90 °, we have the following values: 40+16+26+1+49+18+18 = 168 (175-7) 10+34+24+49+1+32+32 = 182 (175+7) Thus, the average of two antipodes positions of the stealth always gives 175. In the case of the four positions described, the sum of the four final cells (one of each position) gives as a cypher total is 100 (26 + 24 + 18 + 32). If we mark these four positions, we observe that we can determine a square in the central region of the magic square:

22 47 16 41 10 35 4 5

23 48 17 42 11 29

30 6

24 49 18 36 12

13 31 7

25 43 19 37

38 14 32 1 21 39 8

26 44 20

33 2

46 15 40 9

27 45

34 3

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Let us now note that if we add the 4 adjacent cel ls to each of the marked numbers, we form a diamond, whose sum is also 100 (49 + 1 + 43 + 7). In the center of the lozenge / square sum we have the number 25, so we can return to the number 175 in this way: 100 + 100 = 200-25 = 175. The central figure is a magic s quare of Saturn (3x3 matrix) whose sum of each line or column is 75: 24 49 18 7

25 43

32 1

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The sigil of the key of Solomon's general key can be adapted to any other planetary magical square (Jupiter, Mars, Sun, Mercury, Moon, Earth), only specifically that of Saturn will require a change in the operative mode as is the adaptation 9. We will show here how to adapt the sigil to the magical squares of Jupiter and Mercury. The central question is to define the sigil in the number of cells that can assumed in each square; in the case of Jupiter (4x4 matrix), the sigil must correspond to four cells, thus:

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We will not explain here how the operation is done in the Magical square of Saturn, since it seems to us subject for another article.

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In the sum of the four cells in the magical square of Jupiter, based on the magic square presented by Agrippa 10, we obtain the result 63 (9 + 12 + 11 + 11 + 10 + 10), which corresponds to 34 (standard sum of row or column of the square of Jupiter) plus 29 (number that can be reduced gematrically to 11, this one with high symbolic value: the number of the avatar). Making the rotation of the four positions as we did with the sigil in the square of Venus, we obtain in Jupiter t he following results:

a) b) c) d)

4

14

15

1

9

7

6

12

5

11

10

8

16

2

3

13

9+12+11+11+10+10 = 63 (34+29) 8+5+6+6+7+7 = 39 (34+5) 2+14+6+6+10+10 = 48 (34+14) 15+3+7+7+11+11 = 54 (34+20)

The average of each two antipodes positions is 51 (63 + 39 = 102/2 = 51), which corresponds to 34 + 17. Note that if we eliminate the cell repetitions in the sums we have the average 34, the default value of Jupiter's magic square. 51 is a number that represents Jupiter plus half of Jupiter and that in the sum of two antipodes we have 3 times the value of Jupiter. The four central cells of the operation result in 34. In this way, the properties of stealth remain if we change the magic square on which it based. Let us now apply the same principle to the magic square of Mercury and to get 8 cells, since the magic square of Mercury is an 8x8 matrix, we will consider that the final key does not represent the same cell but opens in two cells:

10

NETTESHEIM, Cornélio Agrippa de. Three Books of Occult Philosophy. Compilação de Notas de Donald Tyson. São Paulo, Madras, 2008. p. 942.

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In the magical square of Mercury, we use the grid as defined by Agrippa, in which each line, column or main diagonal gives the result 260, and is obtained by turning the four positions that we have worked here the following results: a) b) c) d)

32+ 25+46+27+30+43+21+42 = 266 (260+6); 33+40+19+38+25+22+23+44 = 254 (260-6); 61+5+43+21+45+19+11+38 = 243 (260-17) 4+60+22+44+20+46+27+54 = 277 (260+17)

The difference between sums "a" and "b" is 6 (+ 6-6), the value is typical of the magic square of the Sun (matrix 6x6) and the difference between positions "c" and "d" is 17 (+ 17-17), which is half the value of the line in the magical square of Jupiter (34). We have already demonstrated in another text the intrinsic relations between the ma trix of the magical square of Mercury with the matrices of the Sun and of Jupiter. They are relations that can be extracted from the grid of Mercury itself and obtain the squares of the Sun and of Jupiter 11. We believe we have demonstrated how the sigil of Solomon's general key pentacle is also a general sigil that can applied to any matrix grid of planetary magic squares that will guard its basic properties. Similar results can obtained by applying stealth on the magical squares of Mars, Sun, Moon and Earth.

4. The Name in Sigil A sigil is not just a mathematical operation, the cells of a sigil make up by operation that converts gematry into cabal, a name. This name is important in understanding the hidden meaning of each magic square. Earlier in the text, we exemplified with the magic square of Venus the sigils that refer to the names of Hagiel and Kedhemel. These two names are understood as the first being the name of the Venus Intelligence and the second the name of the spirit of Venus. The first is considered that of a beneficial entity and the second of a severe entity. Magical operations try to evoke one or the other according to the intentions of the operator. 11

LUNA, Jayro. “Análise da Mandala de Nazca: Algumas Considerações Matemáticas e Outras nem

tanto...” em: Revista Diálogos, n.º 17, março, 2017, p373-393. Link: http://www.revistadialogos.com.br/Dialogos_17/Dial_17_Jairo_Luna_Nazca.pdf

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The transformation of the gematrical cipher in Kabbalistic name and vice versa obeys some basic rules. The value of the cipher in the cell may, as the case may multiplied by ten. For example, the name Kedhemel in Hebrew corresponds to the letters QDMAL (lamrq). Moreover, the values of the cells are 100 + 40 + 4 + 1 + 30 = 175, note, however, that the figure of Q (100) is in the magic square the cell containing the figure 10. Other possibilities are to dismember the cell number in two, for example, the sigil of the name Jophiel (intelligence of Jupiter) are used the figures I (10) + H (5) + Ph (80) + I (10) + A (1) + L (30). The numbers of "I" and "A" co rrespond to a single cell whose value is 11. Note also in this name of Jophiel how the numbers of "Ph" and "L" multiplied by ten 12. There is still the possibility of reducing the value of the cipher, so if a cell contains, for example, the number 17, but what is wanted is the number 8, and, for some reason, the cell itself is not used, then it assumed that 1 + 7 = 8. Finally, another possibility is to add cells to obtain a specific value of a letter 13. Notice, then, what name inscribed in the sigil of the pentacle of the general key of Solomon in the magic square of Venus. 30 + 12 + 32 + 7 + 43 + 26 + 26 = 176 Here we will observe the following gematricals operations: a) add the cells 7 + 43 = 50 (letter "Nun") b) we will add the cyphers 12 + 32 + 26 = 70 (letter "Hain") With these operations we obtain the name "Goognell" ( )14, which discounting the false cognate from the beginning of the name, refers to a name not known to most of the grimoires and cabalistic names books, and whose quality is to keep the secrets of secrecy in itself. We also exemplify the name obtained from the application of the sigil in the magical square of Jupiter: 9 + 12 + 11 + 11 + 10 + 10 = 63 Here we will do the following operations: a) We will add 9 + 11 + 10 = 30 (letter "Lamed") b) We will multiply 10 by ten, we will get 100 (letter "coph") With these operations, we obtain the name "Ghiakel" ( )15, another enigmatic name related to the properties of the sigil when applied to the magical square of Jupiter. Whatever the magic square used in applying the operations of stealth in its four-position variations in the eastern-west-north-south cardinal orientations, four cells are obtained at the end. These four cells also make up a secret name. In Venus the cells are 2 6 + 24 + 18 + 32 = 100, which form the name: 20 + 6 + 20 + 4 + 1 + 8 + 5 (32), containing seven letters: The Chalk ( )16, and also "reach”, which is written on the blackboard, letters that are later erased and remain in the picture just long enough for the more dedicated students to grasp its meaning, those who distracted badly will see the letters being off. As guru Raji Guenol notes:

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All examples cited here of names in the sigils taken from Agrippa's work already quoted. GUENOL, Raji. Book 2: Notes on Sigils. Arembepe-BA, author's edition, 1983. 14 Likely corruption of his name in: "Gonael-one of numerous guards of the gates of the North Wind. [Rf: Ozar Midrashim 11,316.1]. DAVIDSON, Gustav. A Dictionary of Angels: Including the Fallen Angels. New York, Free Press, 1979. p. 125. 15 Likely corruption of the name in: "Jachniel-one of numerous angelic guards of the gates of the South Wind. [Rf. Ozar Midrashim 11, 316.] DAVIDSON, Gustav. A Dictionary of Angels: Including the Fallen Angels. New York, Free Press, 1979. p. 157. Another way of writing the name in Latin characters: Jakele. 16 “Chalkydri (Ka1kydra)-archangels of the flying elements of the sun. Mentioned in Enoch II, where they are linked with the phoenixes and placed amidst cherubim and seraphim. The chalkydri are 12-winged. At the rising of the sun they burst into song. Their habitat is the 4 th Heaven. In gnostic lore, they are demonic. In Charles' Introduction to Enoch II, the chalkydri are described as "monstrous serpents with the heads of crocodiles" and as "natural products of the Egyptian imagination." DAVIDSON, Gustav. A Dictionary of Angels: Including the Fallen Angels. New York, Free Press, 1979. p. 84. 13

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“The rotations of the four institutions of Saturn's kamea inscribed in other magical squares gives the operator names of spirits who control the use of each case in each magic square, so that the name arising in secrecy must be related in the operation to the name evoked in the frame Magical, whether for intelligence or spirit .”

(GUENOL, 1983, p. 66) Remembering that these four positions are contiguous to the other four that form the sides of a magic square 3x3 (Saturn), we can also form a name from the four contiguous: 1 + 49 +7 + 43 = 100, which can look like this: 1 + 40 + 9 + 7 + 40 + 3 and adding the central figure 25 (7) to complete the seven positions of the magic square of Venus: Zagzamtama ( ), name of the spirit that controls the properties of the rotation of the square of Saturn inscribed on Venus. The name appears to be one o f several versions of Zagzagel, as seen in Gustav Davidson, the occurrence of three variants of the name. In the variant we find, the end of the name seems to refer to the need for the initiate to seek purity and consequently elimination of the spiritual contamination ( ): “ Zagzagel

(Zagzagael,

Zagnzagiel,

Zamzagiel,

-

"divine

splendorM)-prince of the Torah and of Wisdom (but see Yefefiah, Iofiel, Metatron). Zagzagel instructed Moses in the knowledge of the Ineffable Name. He is the angel of the burning bush (but see Michael) and chief guard of the 4 th Heaven, although he is said to reside in the 7 th Heaven, the abode of God. A prince of the presence, Zagzagel is a teacher of angels and speaks 70 languages (cf. Metatron). [Rf: 3 Enoch; Ginzberg, The Legends oftlle Jews.] In the latter source, Zagzagel is described as the "angel with the horns of glory." In Midrash Petirat Mosheh, Zagzagel joined 2 other ministering angels, Michael and Gabriel, in accompanying God when the Holy One descended from Heaven to take the soul of Moses (and to assist in burying him). [Rf: Post-Biblical Hebrew Literature, p. 42.] (DAVIDSON, 1979, p. 325) ”

Zagzantama / Zagzagael seems to evoke the function of the angel who teaches, hence the connection with the four cardinal cells, you are not feeling, from the chalk, what is within reach, inscription of words that must be apprehended before the master erases them to give place to the next lesson, idea or concept. In Filipino language "Tama" meaning "correct", "correction." The transliterations provide specific names for certain magical operations, and it is surprising how the equation that associates what pentacle's sigil of Solomon's key results makes it possible to obtain very precise meanings in each magic square in which the process described here is applied. The rotation of the four cells from the cardinal axes to the collaterals suggests a dynamic and continuous process, which reinforced by the idea of words written with chalk that are soon extinguished and replaced by others, according to the rotation. This continuous spin is creating a succession of names and words that have a hypnotizing effect on initiates. More than that, the figures in constant rotation, but always reaching the same result make up an energetic ring that suggests a psychological and spiritual effect.

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Finally, we believe here to have demonstrated the complex construction and structure of the figure known as the key of Solomon's general key. There is much that needs to be questioned in this text, since we know that we can do no more than evoke suggestions, assumptions and doubts, but reaching this goal, we believe we have already achieved enough so that analysis and discussion on the subject even if in the course of time the need for correction, revision and even refusal in whole or in part of the concepts discussed here is reached, provided they are replaced by more efficient, clearer and more scientific ones.

REFERENCES BOUCHER, Jules. A Simbólica Maçônica. São Paulo, Pensamento, 1986. DAVIDSON, Gustav. A Dictionary of Angels: Including the Fallen Angels. New York, Free Press, 1979. EVOLA, Julius. O Mistério do Graal. São Paulo, Pensamento, 1988. FERREIRA, Jerusa Pires. “Livros e Leituras de Magia” em: Revista USP, n.º 31: Dossiê Magia. São Paulo, USP, 1996. FORTUNE, Dion. A Cabala Mística. São Paulo, Pensamento, 1983. GUENOL, Raji. Caderno 2: Apontamentos Sobre Sigilo . Arembepe-BA, edição do autor, 1983. LEVI, Eliphas. Dogma e Ritual da Alta Magia. São Paulo, Pensamento, 1988. LUNA, Jayro. “ Análise da Mandala de Nazca: Algumas Considerações Matemáticas e Outras nem tanto...” em: Revista Diálogos, n.º 17, março, 2017, p373-393. MATHERS, Sammuell Liddell MacGregor (trad.). A Arte da Goetia dos 72 Espíritos Infernais: Conforme Evocados e Constritos pelo Rei Salomão. Tradução para o Português de Astharot Cognatus, 2006. Introdução e Notas de Aleister Crowley. Londres, Mathers, 1904. ________. A Chave de Salomão (Clavícula Salomonis). Volume sem indicação do tradutor para o Português nem o ano da edição no Brasil. Londres, George Redway, 1889. PAPUS (Gerard Encausse). A Cabala: A Tradição Esotérica do Ocidente. São Paulo, Sociedade das Ciências Antigas, 1983. PIOBB, P.V. Formulário de Alta Magia. Rio de Janeiro, Francisco Alves, 1982. TYSON, Donald. Três Livros de Filosofia Oculta: escritos por Henrique Cornélio Agrippa de Nettesheim. Introdução, tradução e notas de Donald Tyson. Tradução Marcos Malvezzi. São Paulo, Madras, 2008.

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Unveiling the Secrets of the Solomon Key

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