Abrasax eBook NWM.pdf

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What follows is a compendium of additional and supplemental ritual work and praxis
that could easily have found its home within my recent release,
The Book of Abrasax.
While the exercises contained herein are of great value, for varying reasons they were
not included in that tome. In the cases of a few found in this eBook, such as those for
acquisition of wealth, I had already presented several excellent examples of rites
designed for the same purposes, so for the sake of avoiding redundancy they were
omitted. In other cases, the workings you will find in this supplement were still in
development, and therefore not yet ready for mass consumption, whereas now, having
had a years worth of further practice in solo and group settings, I am confident
enough to release them to the readership of Abrasax.
The present eBook, then, is intended as a supplement to The Book of Abrasax proper.
As I have made clear from the onset of this project, the restoration of the Coptic
Egyptian/ Gnostic Magickal system and development of it for modern use is a living
and evolving thing, and the system will ever grow, for so long as we continue to delve
into its origins, mysteries, and methods. This eBook serves then as the first step in
that evolution, and one wherein much new work is added to the system set forth in its
parent book, “Abrasax.”
Fortunately for those of us practitioners who have been drawn to this field of Magick,
we are not alone. Academia also continues to further research, excavate and
illuminate for us the Magick of our ancestors, providing us with pieces of a puzzle that
it is our Will to reassemble. The System of Magick of The Book of Abrasax, therefore,
continues to grow, expand, and evolve, and so too must the book itself.
With now a dozen core members forming a practicing group dedicated to the further
development of this system, it is my hope that its advancement will be continual, and
we can offer supplements such as these perhaps as often as once each year, providing
the readers and aspirants with the most up to date magickal tech we have gleaned
from our work. Like The Book of Abrasax itself, this supplement, as well as any future
offerings, should there be any, will be focused solely on application and praxis –
leaving the anthropological, theoretical and spiritual to the scholars, philosophers and
spiritualists respectively. Likewise, I invite anyone independently experimenting or
working this system to share with me your own findings. Included also is a cursory
pronunciation guide for those just now starting out in vocally expressing the Voces
Magicae found throughout the corpus, as well as links to websites where valuable
insight into the varying forms of the Greek tongue and dialects may be found. Also of
great use are the audio recordings made available recently by Jason Miller in his
Advanced Planetary Magic
offering.
Having now introduced the present work, allow me to present the Grimoire proper.
Since one question I receive frequently is why the lack of invocation and evocation in
Abrasax despite my own love of these practices, let us begin there, shall we?
 
 
The Invocation of The God Aion
 
Preliminaria
I.
II.
III.
IV.
Prior to the ceremony of invocation, cleanse thyself with a ritual bath
Let the Magus burn Frankincense, or alternatively Abramelin incense, either of
which is pleasing to the God.
Let one candle, white in color, be set at each of the 4 cardinal points, each
sprinkled first with olive oil.
Having completed the Greater Calling of The Sevenths as prescribed in The
Book of Abrasax, Let the invocant commence thus, standing at the Eastern
most point.
The Invocation Proper
Come to me, you from the four winds come, ruler of all, who breathed the spirit into men
which is life, whose hidden and unspeakable name cannot be uttered by any man
soever; at whose name even the daimons, when hearing, are terrified, whose is the sun,
and the moon, and all of the spheres of the cosmos! They are unwearied shining in the
eyes of man, of whom heaven is head, air the body, earth the feet and the environment
water, the agathos daimon. You are the ocean, the true begetter of good things who
nourishes the whole of the world. Yours is the eternal processional way, in which your 7
lettered name is established for the harmony of the 7 sounds of the planets that utter
their voices according to the 28 forms of the moon,
ΣΑΡ ΑΦΑΡΑ ΑΦΑΡΑ Ι ΑΒΡΑΑΡΜ
ΑΡΑΦΑ ΑΒΡΑΑΧ ΠΕΡΤΑΩΜΕΧ ΑΚΜΗΧ ΙΑΩ ΟΥΕ Η ΙΑΩ ΟΥΕ ΕΙΟΥ ΑΕΩ ΕΗΟΥ ΙΑΩ.
Yours is the beneficence of the stars, daimons and of the fortunes and fates, by you are
given wealth, longevity, fruitfulness, good luck, and a good death. And you, lord of life,
king of the heavens and the earth and all things living in them, you whose justice is not
turned aside, you whose glorious name the muses sing, you whom the 8 guards attend,
ΗΩΧΟΥΧ ΝΟΥΝ ΝΑΥΝΙ ΑΜΟΥΝ ΑΜΑΥΝΙ,
you who are and embody the eternal truth.
Your name and your spirit rest upon the good.
I call upon you, who are greater than all, the creator of all, you, the self-begotten, who
see all and are not seen; for you gave Helios the glory and all the power, Selene the
privilege to wax and wane and have fixed courses, yet you took nothing from the earlier-
born darkness, but apportioned things so that they would be equal; for when you
appeared, both order arose and light appeared. All things are subject to you, whose true
 
 
form none of the gods can see; who can change into all forms. You are invisible, Aion of
Aions!
I invoke you, oh AION, oh AION of AION! Indwell and fulfill me, bathe me in your
essence, oh AION!
1
You are I, and I am you! Whatever I say must assuredly happen, for it is with your
voice that I speak, and which the universe hears! For I have your name as a talisman in
my heart, and no flesh, although moved, will overpower me; no spirit will stand against
me, neither daimon nor visitation nor any other of the evil beings of Hades, because of
your name, which I have in my soul and invoke. Also be with me always for good, a
good god dwelling on a good man, yourself immune to magic, giving me health no magic
can harm, well-being, prosperity, glory, victory, power, and all good things! Restrain the
evil eyes of each and all of my enemies, whether men or women, sealing their lips and
binding their tongues that they may not speak against me! But give me fortune in
everything I do, for I have received the power of the prophets, and of the great god,
daimon
ΙΑΩ ΑΒΛΑΝΑΘΑΝΑΛΒΑ, Αἰώ�½, Αἰώ�½, Αἰώ�½
GOD!.
 
 
 
Mosaic floor depicting Aion in a later role as a God of Time, associated with Kronos 
                                                            
1
 It is at this point that the connection between the Magus and AION is expected to be established. If, however, he 
senses that the God has not yet attended him, it is suggested that he repeat the subsequent conjuration up to 3 
more times, but at no time more than four. If, after four recitations,  AION has yet to make himself known, the 
operation is to be forgone and left for a more auspicious day.  
 
 
Rite of the Invocation of Selene
Preliminaria
I.
II.
III.
IV.
 
V.
VI.
The invocation of Selene is to be performed on Monday, during a full moon, as the moon
just begins to ascend above the horizon
Prior to the ceremony of invocation, cleanse thyself with a ritual bath
Let the Magus burn Myrrh, or alternatively Abramelin incense, either of which is
pleasing to the Goddess.
Let one candle, silver in color, or which but which bears upon it the painted symbol of
the moon, be set at each of the 4 cardinal points, each sprinkled first with olive oil.
Prepare about the room flowers of a Lunar nature, as an offering to Selene.
Complete the Calling of The Sevenths as an opening and to establish a temple suitable
for a Queen.
As befits both a woman and Goddess, let us first woo her and court her favor, by
recitation of a Hymn to Selene. The Orphic Hymn is suitable, as is Homeric Hymn 32,
that which follows:
 

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