FROM THE SERIES: ALMOST EVERYTHING I KNOW ABOUT A.’.A.’.
This article covers:
● Contex
● The Pantacle in A.’.A.’.
● The Pantacle as a Symbol
● The Pantacle as the Body
● The physical aspect of the Body
● Developing the Body
● The Pantacle as a Magickal Weapon
Context
The pantacle can mean many different things depending on who you ask. The most simplistic answer is that the pantacle is the elemental weapon corresponding to the earth element, which usually has the shape of a disk and which symbols and formulae are engraved on it seeks to represent the universe.
It has been used in many streams of magick and mysticism such as Solomonic, Enochian, Wiccan, etc., sometimes as one of the elemental weapons, sometimes as a talisman or amulet for some specific purpose.
The Pantacle in A.’.A.’.
In Astrum Argentum, making it is part of the tasks of the Neophyte grade according to item 8 of the Oath/Task in Liber Collegii Sancti. Instructions for its making are given in Liber A vel Armorum while instructions on the symbolic and initiatory aspect of it are given in Liber ABA. A video teaching the technical aspects of making a wax pantacle is available here in Brazilian portuguese.
I have observed that many Neophytes, when approaching the subject for the first time, are tempted to study the classical pantacles of the Brethren of the past. There is no problem with that, as long as he doesn't conform to their mold or plagiarize them instead of producing a work according to his individual experience of the universe.
The design and formulae of a Neophyte’s Pantacle must conform to the Neophyte’s individuality, which is why models made by other people would hardly be appropriate.
The Pantacle as object is an anchoring point, a medium of matter through which that idea is anchored in Assiah, the plane of manifestation. The object itself, however well elaborated, is only a symbol of that with which, by virtue of consubstantiation, it becomes one: The body.
Upon becoming aware of this, the lazy Neophyte says to himself: “I have a body, so I have a pantacle! The matter is finished!” He couldn’t be more wrong.
Quoting Crowley in Liber ABA, bolded by me:
The name Pantacle implies an image of the All, “omne in parvo;” but this is by a magickal transformation of the Pantacle. Just as we made the Sword symbolical of everything by the force of our Magick, so do we work upon the Pantacle. That which is merely a piece of common bread shall be the body of God!
The Wand was the will of man, his wisdom, his word; the Cup was his understanding, the vehicle of grace; the Sword was his reason; and the Pantacle shall be his body, the temple of the Holy Ghost.
What is the length of this Temple? From North to South.
What is the breadth of this Temple? From East to West.
What is the height of this Temple? From the Abyss to the Abyss.
There is, therefore, nothing movable or immovable under the whole firmament of heaven which is not included in this pantacle, though it be but “eight inches in diameter, and in thickness half an inch.
The Pantacle as a Symbol
When composing the pantacle as a symbolic tool external to the individual, he will strive to make it a representation of the universe as wide and perfect as he is able, and in this he will face the following obstacle:
Imagine that you are in the center of figure 1., the white square represents what you know, and the black squares represent what you know that you do not know. Therefore, your consciousness perceives “1” known and “8” unknown. Desiring to improve this ratio, you can expand your consciousness by mastering the square on the right (figure 2), but by mastering it you become aware of three new things that you are not aware of. You now have “2” known and “10” unknown. So you master the two squares immediately below the already mastered ones (figure 3), and in doing so you notice four new things that you don’t know, and you now have “4” known against “12” unknown.
Eventually, it will seem to you that you’ve finally turned the tables. In the example above (figure 4) the individual masters “36” known things, and perceives “28” things he does not know. But if he’s been paying attention to the process up until now, he’ll intuit that…
There are an infinity of things which your consciousness is not only unable to comprehend, but which you are not even aware of! You are not even able to perceive the infinity of things that you do not know.
In this way, it is interesting that when composing his Pantacle, the Neophyte explores and seeks to represent at least:
- The part of himself he knows.
- The part of himself he doesn’t know.
- The part of the universe he knows.
- The part of the universe he doesn’t know.
- The relationship between these things known and unknown, near and far from his consciousness.
Of course, such a pantacle will change over time — both its symbolic representation and the objective things it deals with. And the more developed the individual’s consciousness, experience and maturity, the more mature his Pantacle will be.
The Pantacle as the Body
In the Liber Collegii Sancti under item 9 of the tasks of the Probationer and Neophyte respectively, it reads: “He shall hold himself chaste, and reverent toward his body (…)” and “He shall in every way fortify his body (…) ”.
Many individuals set their body’s limits to the meat and hormone machine. They simply dedicate themselves to the physical body, and seek to understand and cultivate it in a healthy and balanced way so that it works harmoniously as a tool in their Great Work. Others, not even that.
When posing the question “who are you?” to some individuals, the responses I received were generally a collection of labels and impressions plus a few facts. Almost always something along the lines of “I'm Jhon Doe, I studied such subjects, I graduated in such an academic area, and today I work with so-and-so. My political views are so and so, in my spare time I like hobbies X and Y. My favorite food is such. Such things attract me while these others repulse me. My life goals are A, B and C.”
Now, let’s say such a person dies. The subjects he studied are contained in his brain. Everything he knows and all the memories he had from his academic and professional life are in his nervous system. The political vision he possessed, his morals and ethics as well. Even liking or disliking a food or hobby, affection for loved ones and things as well as distaste for them, etc. they existed only as long as your body which is now dead existed. Surely the substance that made up that body will continue to exist, transformed into something else. Certainly memories about such an individual, his ideas, works, and even his genetics may linger on through other individuals, but these things will no longer be “his”.
Even those who defend a dualism between mind and body would be foolish to deny that, even when accepting the premise that emotions, ideals and reason do not happen exclusively inside the body, it is the body that anchors these parts of the being to a punctual manifestation plan of concrete things. It is the vehicle of the Will on the plane of Manifestation.
Dividing the individual into “parts of the soul” as the Qabalah does or into “aggregates” as Buddhism does is useful in studying certain aspects of these parts, but understanding of the whole of the being could hardly be produced without turning to the relationships between these parts, their interactions, dependencies, how they influence each other, etc.
The local and individual module of the process called “consciousness” seems to work like an operating system — to put it simply, an app — that operates on the hardware — the machinery — which is the material base. When we perceive something external, that something goes through the filters of our language, memories, metaprograms, values, beliefs, etc. At the mercy of these filters, that external perception is distorted, deleted, altered and generalized, and the result now transcribed according to such filters becomes an internal representation of what exists externally.
Internal representations are capable of altering our state by making us euphoric or depressed, making us receptive or defensive, calm or tense, etc. The “representation vs state” relationship is a two-way street, and our state also affects our internal representations. For example, a well-disposed person will have much more positive and pleasant representations of most of their impressions than a fatigued person.
Our state is capable of altering our physiology. Fear or stress for example can cause your adrenal gland to secrete cortisol, which will change your heart rate, blood pressure, mood, etc. Here, too, the relationship is mutual: A person with balanced hormone levels, healthy blood pressure, free from disease, etc. will have much more positive and balanced states than if they had an unbalanced physiology.
In short, internal representations alter our state of mind, which in turn can alter our physiology; Our physiology can also change our state, which in turn will change internal representations. Our internal representation of things, our current state of mind, and our current physiology change each other mutually from at each moment in the process of consciousness.
Certain mystical practices have brought me results that make me believe in a non-local consciousness that precedes — and somehow seems to influence or result in, local consciousness. This non-local consciousness, however, does not seem to be dependent on the local one, let alone the body, which is why, for the purpose of this article, I will stick to local processes, which are in any case dependent, anchored and in constant and mutual transformation with the material basis. I define “Body” as that which anchors all parts of the being to a punctual and individualized manifestation.
The physical aspect of the Body
Let’s start with the simplest. The physical body is your vehicle for experiencing and interacting on the physical plane. As much as it is possible to perform great feats with a body from which functionalities have been subtracted due to an accident, lack of care for it, some disease or even genetic inheritance, the ideal is that the physical body offers minimum setbacks to the individual linked to him. It seems difficult to me to disagree that the following characteristics are desirable in the physical body:
Health:
Whether you are discovering or fulfilling yourself, it is much easier to do so when you are full of energy, disposition, well-being, mental balance, mobility, free from pain and illness. Exceptions exist, but the exception is almost always the example set by fools: Clinging to a case where ill health hasn’t hindered — or even helped someone else — on his spiritual path as an excuse for not taking care of your own health is unlikely to bring good results.
Stephen Hawking from 1963 until his last day suffered from amyotrophic lateral sclerosis: Little by little the disease paralyzed his body, taking from him even his ability to speak, and in his later years, the vessel of his magnificent person was limited to a single position in his electric wheelchair, and communicated through a computer that translated micromovements he made with his cheek into speech. Some may say that this condition did not harm his work, and that it may have been decisive for its progress, but that would be conjecture. By neglecting your health, you will not be a new Hawking — who, by the way, could not have avoided such a fate even if he had wanted to. You will only be making your life more difficult.
As obvious as it may seem, if the only vehicle you have to travel with breaks down irreversibly before you figure out where you want to go, or breaks halfway, you won't experience the trip to its fullest. In the same way, if you don't live long enough to discover what the maximum expression of your individuality is, or even if you discover it, don't live long enough to realize it, life will end without having manifested itself fullest.
Neurochemistry
If we intend for our consciousness to function at the highest level — as stated in Postcards to Probationers: “Super-consciousness of the highest order” — it will be to our advantage that our neurochemistry, which is the material basis on which this phenomenon occurs, has become a platform stable, powerful and balanced to sustain the phenomenon.
Just as it is possible to run an app on an outdated or compromised system, superconsciousness can occur in an unbalanced neurochemistry, but its results will be proportionally unbalanced. In such an environment, it is easy to fall victim to insanity, obsession, fanaticism, etc.
How difficult is it for a scientist to do any experiment with only unregulated equipment? For this reason it is so important that if you have been diagnosed with a neurological or hormonal imbalance, that you take your medication up to date for as long as it is necessary for it to function properly.
Discipline:
We want the body to be a quiet, helpful ally, not a restless, stimulus-hungry opponent, eager to satisfy its whims. We want to be able to dispose of our resources at will, and the untrained individual is rarely able to do so.
He seeks to apply himself to whatever, and is soon troubled by discomfort, sexual needs, hunger, cold, tiredness, boredom, laziness, etc. The right measure is eating when you’re hungry, sleeping when you’re sleepy, and cum when there is lust. It may seem obvious, but we see, for example, those who eat out of anxiety, masturbate out of boredom or sleep to escape reality. A material base that needs to satisfy these needs all the time, without regularity, monopolizing all sense of “self” for itself, is more of a hindrance than a help.
Functionality:
This point varies a lot. An individual’s inclinations as well as the expression of his work can take many forms. There are situations in which such manifestations are correlated with voice, vision, body expression, athletic ability, etc. In these cases, the loss or absence of these features may impact such expression, which will have to face resistance to adapt or create new paths. This takes time and energy, two very scarce resources for most modern humans.
Even in cases where certain functionalities of the body are not essential, as a rule it is better to have them than not have them: It is advantageous to have a body that supports its own weight well, has mobility, is efficient in its own maintenance, and don’t need large amounts of energy and time to fix everyday trifles.
Developing the Body
It is evident that the four characteristics we talked about above — Health, Neurochemistry, Discipline, and Functionality — are interconnected. If one of these pillars are in bad condition, the development of the other pillars is hampered by the weakest link. A maladaptive neurochemistry will harm health, lack of discipline can disrupt neurochemistry, and so on.
The elementary instructions of the A.’.A.’. which assist in this are given in Liber E vel Exerctiorum from its Part III onwards. Although considering this liber only in this scope can be compared to using a supercomputer just to play solitaire, the emphasis of this article is on the use of these tools for strengthening, harmony and regularity of the practitioner’s physiological and neurological apparatus.
Asana
As taught in Liber E vel Exerctiorum, it consists of choosing a posture with the spine in its natural position — that is, respecting the cervical, thoracic, lumbar and sacral curves — and in which you remain awake.
Next, the practitioner must become aware of his or her body, achieving a state that Crowley describes as “the tiger about to spring, or of the oarsman
waiting for the gun”. That is to say, a relaxed state of attention ready to initiate movement instantly.
I give a complementary exercise of my own ingenuity to obtain this state:
1. Pay attention to a forgotten part of your body. Maybe the left foot planted on the floor, or the tongue inside the mouth.2. Note that before you know it, it is as if the neuromuscular link between your brain and the limb is in “standby mode”, and when you turn your attention to it, an activation of a “ready mode” occurs.3. Strengthen the connection. Imagine yourself about to move that part of your body. Mentally trace the movement, and become aware of each muscle and joint that will need to come into action.4. When you move a limb, there is a moment in the process that this part of the body would start to move. Don't move, but be just one step before the move begins. One more fraction in the process, and movement would begin.5. Familiarize yourself with applying this process to each part of your body.
Athletes, martial artists, dancers, and acrobats are likely familiar with this process. This neuromuscular “activation”, this relaxed focus, is a necessary condition for what some schools of martial arts and occult physiology call “chi”, or “ki”.
Finally, the practitioner must remain immobile for the time for which he has committed to remain, except for processes related to the autonomic nervous system, such as breathing. Blinking and swallowing can also be inhibited if desired, but I have not seen an advantage in this.
During the practice of Asana, the beginner’s body will behave like a spoiled child who, crying and kicking, torments his tutor until he gives in and gives him what he wants. Well, a child who behaves in this way, if attended to, will receive positive reinforcement and will understand that whenever he wants something, he just has to reproduce this hellish behavior. But what if such a child instead of what he wants, receives discipline? Gradually she will realize that such behavior does not produce the desired result, and she will abandon it.
The beginner will be faced with itching, pain, discomfort and all sorts of tantrums with which his body will try to convince him to abandon the posture. If you drop the posture, you are training yourself to give in to that obstacle. Ideally, start with very little time — even a minute! — and progress gradually, but if you’ve decided to sit still for a period, even a minute, don’t move before then even if it kills you.
Pranayama
The exercises proposed in Liber E will give the practitioner, as he progresses, some control over breathing, which combined with the neuromuscular activation described above and with Dharana, which we will talk about later, provides control of the body’s energy flows. First, the basics:
First the practitioner must make the breathing regular. Beginner's breathing is usually shallow and uneven. May he make it deep and rhythmic. We can even start with a 3x3 second breath (three seconds filling the lungs, three seconds emptying them). During the time that the lungs are filled, the flow of entering air must be constant. If, for example, he fills most of the lung in the first two seconds, he will not be able to maintain a constant flow until the end of inspiration.
Gradually the practitioner will become aware of the ideal flow so that their lungs are filled gradually throughout the entire inhalation that will conclude with the lungs almost full — but not excessively to the point of discomfort — and exhaling emptying the lungs with the same constant flow of air throughout the expiration.
All this must be done without losing your breath to the point of having to interrupt the practice. When a period of time becomes easy and comfortable, you can gradually increase the length of the steps.
Periods of no airflow — called kumbhaka — can be added to the end of the inspiration, with the lungs full, which is called “retaining”, or to the end of the inspiration, with the lungs empty, which is called “sustaining”. Such practices impose an abnormal situation on the autonomic nervous system and the biosurvival circuit. This causes it to give you biofeedback — a biological response — in order to make you relinquish voluntary control. It is an opportunity to become familiar with this biofeedback and to become aware of the center from which it is emitted.
Another advantage of kumbhaka is that by making oxygen scarce in regular practices, the individual forces the body to certain adaptations, such as greater efficiency in blood oxygenation, production of hemoglobin, blood alkalization, and conditions the muscles and brain to operate in a hypoxic environment.
The practice of Pranayama as a whole, in addition to the benefits already mentioned, if practiced regularly causes attenuation in the human autoimmune response, regulates the immune system, reduces inflammatory processes and favors the accumulation of yellow fat to the detriment of white fat. For those interested in scientific studies, here is the study in this regard.
For those who want to explore Pranayama beyond what Liber E guides, a next step may be the practices of Liber RV vel Spiritus, for which I redouble the alert for caution and common sense.
Dharana
As strange as this may sound to those who hold a Cartesian view of mind and body, my experience has shown that thought control and physiology affect each other mutually. For many it is obvious that occasional disturbances such as hunger, pain, sleep, lust, etc. affect the quality of concentration, but few notice — or reach the breakthrough that allows them to do so — that concentration is capable of altering how much hunger, pain, sleep, arousal, etc. affect our ability to function.
Dharana, which is the ability to focus awareness on something and not deviate from it, can be trained between the extremes of “contraction” and “expansion”. Contraction maintains focus on a single object/idea/feeling, while expansion maintains focus on a progressively larger number of objects/ideas/feelings. Whether by contraction or expansion, the concentration must not deviate for an instant from the focus.
Through the practice of Dharana, you will progressively master your sensory apparatus, gaining the ability to focus your attention on what you want for as long as you want, but this is not even the greatest benefit. By practicing Dharana you will know and become familiar with the processes of consciousness, and by understanding them, you will be able to enjoy them at will rather than being at the mercy of them.
Control of energy flow
Combining all the above techniques, energy flow control develops some specificities of the aforementioned practices, but is not a substitute for them, as it limits them to a specific application. This practice utilizes and develops body awareness gained through Asana, familiarity with breathing and the autonomic nervous system developed through Pranayama, and the ability to focus attention gained through Dharana. The technical mastery of this practice is useful in almost all mystical and magickal practices, and is reputed as a method for health and balance of the boy and long life. I have no studies that can corroborate these statements, and I make them based on personal experience, that of the Brothers under my guidance, and that of Brothers of the past. Let each one judge for thyself based on individual experiences.
An excellent energy flow control practice is the Middle Pillar, of which I give a variation below. Hardly someone unfamiliar with the previous three practices will succeed in this — and probably won’t understand the instructions — but I’ll try to make them as clear as possible. I suggest that you practice each step until you master it before moving on to the next. He uses formulas which can be studied through our Liber ABA, techniques present in Liber O and in my article on the Astral Plane.
Middle Pillar adapted for energy flow control training
1. In your Asana, direct your Dharana to the top of your head.2. Take a complete inhalation, and as you exhale, imagine that the air instead of coming out through the nose, leaves through that point at the top of the head. Repeat as many times as necessary until there is a distinct and present sensation of pressure, heat, or other tactile feedback at the top of the head.3. Realize that outside of you, vertically above your head, there is an emission of pure energy that resonates with and connects to this point. This energy descends from that point to the top of your head, accumulating in a sphere. Inhale and vibrate the "LaShTAl" formula focusing at that point above your head.4. Without losing Dharana over the previous point, repeat step 2, but now focusing on the throat. Realize that the energy overflows from the sphere at the top of the head, is channeled through the spine and down to the point in the throat where it accumulates in the form of a sphere. Inhale and vibrate the "Thelema" formula focusing at the throat point.5. Continue adding steps without losing Dharana over the previous ones, causing the energy to overflow from the previous point to the next ones through the spine:6. Center of the chest - "IAO" formula.7. Lower abdomen (where the prostate or uterus would be) - "Agape" formula.8. Perineum - "Aumgn" Formula9. At this point start comfortable Pranayama. As you breathe in, feel the flow of energy down your spine to the base of your spine, now begin to spiral around your spine to your head. When you exhale, this energy overflows from the top of your head like a fountain and "rains" around you. Repeat for a few times. Ten times is a good number for a training session.10. Gradually disconnect the energy flow from the breathing rhythm, and make it uninterrupted from the outer point, down the spine, spiraling around it and spilling over the top of the head. Keep it for awhile. One uninterrupted minute is enough for a training session.11. After the previous step, you can optionally make the energy flow wherever you want in your body. Keeping it in an organ or muscle will help balance and heal it. You can also direct this energy outward in order to transmit it for some act of Will, such as enchanting an amulet, talisman, healing someone, etc.
Astral Body
From there, where we can expand the concept and exercise of the body is in what we conventionally call the “Astral Body”, which is the instrument through which we explore the “Astral Plane”, but this topic is too extensive for this exhibition and has already been discussed in a separate article where I explore it as clearly as possible: Almost everything I know about the Astral Plane.
Physical activity
Nowadays, science has in its repertoire generic recommendations regarding the appropriate physical activity for our contemporaries who intend to perform the minimum necessary to maintain their body’s functions at ideal levels. A good starting point is the “WHO Guidelines on Physical Activity and Sedentary Behavior” which can be accessed here.
Other useful practices are given in Liber E vel Exerctiorum, in its section VI where he will be able to know his physical limitations and deal with them, and VII where he will expand his intellectual universe. Obviously we shouldn’t limit ourselves to that, which is just a good point for someone who finds himself stagnant and doesn’t know in which direction to take the next step in these matters, which for all intents and purposes are limitless. In this regard, Liber ABA adds (bolds by me):
This then is a very great difficulty for the Magician. He cannot possibly have all experience, and though he may console himself philosophically with the reflection that the Universe is conterminous with such experience as he has, he will find it grow at such a pace during the early years of his life that he may almost be tempted to believe in the possibility of experiences beyond his own, and from a practical standpoint he will seem to be confronted with so many avenues of knowledge that he will be bewildered which to choose.
The ass hesitated between two thistles; how much more that greater ass, that incomparably greater ass, between two thousand!
Fortunately it does not matter very much; but he should at least choose those branches of knowledge which abut directly upon universal problems.
He should choose not one but several, and these should be as diverse as possible in nature.
It is important that he should strive to excel in some sport, and that that sport should be the one best calculated to keep this body in health.
He should have a thorough grounding in classics, mathematics and science; also enough general knowledge of modern languages and of the shifts of life to enable him to travel in any part of the world with ease and security.
History and geography he can pick up as he wants them; and what should interest him most in any subject is its links with some other subject, so that his Pantacle may not lack what painters call “composition.”
He will find that, however good his memory may be, ten thousand impressions enter his mind for every one that it is able to retain even for a day. And the excellence of a memory lies in the wisdom of its selection.
The Pantacle as a Magickal Weapon
When we talk about “magickal weapons” it is very easy to imagine how to use a dagger or sword, club or staff in a combative way. The same is not so obvious with the Cup and the Pantacle.
The Pantacle’s virtue in combat symbolism is like that of a shield, and that in many ways. If you defined your position in the universe as an infinitesimal point within the circle as well as your relationship to the whole, by what interaction would any part of the whole be able to harm you? If you have identified yourself with the All as a boundless circumference, realizing that everything that exists is part of the universal need, what would exist outside of you to call “evil”?
The Pantacle acts as a reminder and a compass that you can turn to at any time as an affirmation in the face of nature of who you are — even how little you know about yourself — and as a reminder to yourself to guard against disharmony and lack of proportion, for these are the only things that can cause disturbance in your sphere.
In the development of your body, you learn the right measure of control over yourself. The individual should not tyrannize his body, keeping it like a ferocious dog that needs to be leashed and placed in a muzzle so that he does not bite, but make him flexible and open to experiences like a scenthound that, even when released, remains faithful to his master and goes ahead showing the way. The individual understands the mechanisms of his nature and is able to remain unreactive towards them. He is no longer a pawn of these mechanisms.
Having thus developed his Pantacle, any phenomenon can be understood and put in its proper place. How a setback that would seem to the character of a narrative that the world wants to crush him is seen by the screenwriter as necessary for the climax of that narrative, or how a musician knows how to use silence, musical accidents and dissonance to bring greater perfection to his composition.
What forces in heaven or earth, water or dry land, in the realm of air or in the realm of fire, could change the position of the center of a perfect circumference?
Quoting Crowley’s “Statement on Thelema” (bolds by me):
Now then, with regard to the explanation of the Law given elsewhere in The Book of the Law, “Love is the law, love under will”, while will as above shown is of absolute logical and ethical validity, it can only be executed by the process of assimilation of all foreign elements; that is, by love. To refuse to unite oneself with any phenomenon soever is to deprive oneself of its value — even of life itself, as in the case of the Black Brothers, shut up in the Abyss, and doomed to conscious disintegration in the realm of disconnected ideas and experiences, to “perish with the dogs of Reason.” This refusal is only enacted when one is convinced that the new phenomenon is hostile to the set of experiences already acquired and made part of oneself. But it is a serious mark of imperfection, of grave failure to realize the facts in the matter, to take this attitude. Even supposing, for one brief moment and for argument’s sake alone, that the new idea under consideration is so incompatible with the experiences already acquired and assimilated that their destruction is necessitated if it is to be accepted, then one fact stands out vividly, showing clearly that the old set of experiences is so imperfect as to be actually unfitted to continue its erstwhile existence; its destruction would be an advantage to that being, enabling a reconstruction along totally different lines — a reconstruction which would lend itself more readily to the acquisition of new experiences and apparently contradictory ideas.
Conclusion
The pantacle, although it is a fixation of the volatile, is it in a punctual way. The volatilization of the fixed will keep it in constant transformation and motion until that manifestation is finally disintegrated — death is the
crown of all! Through Magick something arises from Infinite Nothingness into Manifestation. Through Consciousness we experience Manifestation. By Mysticism that is returned to the Infinite Nothing, having previously gestated a fruit in the consciousness of the experiencer. This fruit can be crystallized in the form of the Pantacle, but the fruit left alone will rot. It must be eaten, savored. A seed will remain from it, which will generate a new tree, which in turn will generate new fruits. It is also said that the Pantacle can be made of pure beeswax. “The honey has been taken by the Magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light.” Change is stability, and stability changes!
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