PGM & Greco-Roman-Egyptian Spells

ashlesha said:

I think you're right and those symbols and drawings are meant to make it more targeted. I found it works great alone as a verbal prayer, and haven't used anything physical to root its power except a candle. Like a couple other spells, this one benefits from practicing it a couple times. By the end of the week, reciting it every other day, it felt "trained" enough to root its power in the aura. It may not need that for you!

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Awesome, I'll try it out.

Is there any audio pronunciations?

Magicat said:

Could anyone here recommend a good practical book, or set of spells from the PGM? I've read the Stephen Skinner tome is not very practical.

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I don't think there's any one-stop place for PGM. Check out Digital Ambler's site for some rituals (it was linked earlier in the thread), under "occult" menu and then under "classical hermetic rituals". Also, a lot of his other work seems to be inspired by PGM, but like many other practitioners a lot of it isn't "pure" PGM. Anyway, this thread is shaping into one of the better resources out there.

mike2030 said:

Is there any audio pronunciations?

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I don't think there's any real consensus on how all voces magicae (barbarous words) are supposed to be pronounced because they could come from different languages. They could even be glossolalia or in cases of long strings of vowels indicate some type of vocal performance without semantic meaning.
I use classical Greek pronunciation because I'm most familiar with it, but ancient Greek had dialects and they have differences with each other as well, so there's no guarantee I'm pronouncing it like the scribe did, especially if they used Koine Greek.
However, here's one guy who uploaded his pronunciation of some rituals. He uses different dialect than I do, but there you go:

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Hi @ashlesha

Thank you for sharing this. I noticed you mentioned that targeted work “doesn’t always go well,” and that caught my attention.

Would you be willing to share a bit more from your experience? For example, in what kinds of cases has this spell worked well, and in what kinds of cases has it failed, backfired, or produced unclear results?

I would be especially interested in knowing what to realistically expect: whether the results tend to appear as increased attraction, contact, dreams, emotional shifts, opportunities to meet someone compatible, or something more subtle.

Also, when it does not work well, do you think the issue is usually the target, the operator, the timing, the wording of the petition, or the fact that the work is too specifically targeted?

Thanks again for sharing your notes. I appreciate the practical field-report side of this.

agloval said:

Hi @ashlesha

Thank you for sharing this. I noticed you mentioned that targeted work “doesn’t always go well,” and that caught my attention.

Would you be willing to share a bit more from your experience? For example, in what kinds of cases has this spell worked well, and in what kinds of cases has it failed, backfired, or produced unclear results?

I would be especially interested in knowing what to realistically expect: whether the results tend to appear as increased attraction, contact, dreams, emotional shifts, opportunities to meet someone compatible, or something more subtle.

Also, when it does not work well, do you think the issue is usually the target, the operator, the timing, the wording of the petition, or the fact that the work is too specifically targeted?

Thanks again for sharing your notes. I appreciate the practical field-report side of this.

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For a lot of your questions, it'll be way too case specific to really tell. Magic works on probability shifting, and if the context you run into someone never has the foundation for a relationship to blossom, then love magic will usually fall flat. Conjuring these spirits to raise the chances of meeting someone you like, while you go to parties and events every day of the week, will give your magic a much higher chance of it working. Sometimes things go great because you were already going to be at the right place at the right time, and the magic just adds fuel to the fire.

For signs of what to expect, it can be any of those you mentioned. When conjuring spirits, I usually expect a dream or a change in my mental state in the days following. Sometimes this is a good way to track when the influence begins to taper off in cases where things didn't work out.

For the factors you listed for when it doesn't work out, the answer is again all of the ones you listed. You may not be an effective magician (yet!), the timing may be off for any probability to be influenced, the wording could be too vague, or even too specific and choke out other potential pathways of manifestation. Sometimes the spell just has to be repeated at regular intervals to keep pressure on the focus. Sometimes the entire process has to be reworked because it doesn't make sense for what you're trying to do.

When it comes to targeted work, there isn't actually anything wrong with it from a technical perspective. In fact, you have a directly measurable result. The problem from what I've seen is that when using especially compelling spirits and forces, is that the type of people that gets brought in by this aren't really the types you would want to date or be with for a long period of time. They were easily forced by a spirit to do what you want, which indicates some weak points in their psyche. They end up obsessed, ravenous, and just sort of annoying to me. The breakup from these situations are also a headache. That's just for love magic though.

But say for targeted wealth work, or getting someone to like you for a business meeting, then you may not care at all about any of those factors! Who cares if a business partner is obsessed with you, they'll end up making you more money and want to flatter you! Targeted curses make way more sense than a broad attack on people who oppose you. Targeted spells on bringing dignity and praise to you in professional situations can make you elevated in the eyes of managing/executive people who matter, rather than subordinates or interns.

Jason Miller's book the Elements of Spellcrafting will go over all of these with much greater detail, and I think it's the book you need for the questions you have. Beyond study, just try the spells out and see what happens! I don't believe in spells as one-off miracle workers, I see them as exercises that benefit from being repeated until you get a better feeling of what gets conjured with it, and how to direct the force. Same with spirits and relationships with them. Try a spell every day and see if you start feeling different with it, then start focusing what you feel on a particular object or situation, and observe if it changes. Don't try changing the spell or target too much until you see movement, you're exercising the movement of consciousness along probability, which is a very subtle practice!

Thank you for taking the time to respond so thoughtfully!

Divination Spell
From
Adapted from her own devotional prayer to Hephaistos with the first half of PGM IV 1596-1715, also with PGM Va. 1-3 and bits of PGM XII. 160-78.

Hail Hephaistos, Divine Smith, Lord of Subterranean Fire.

It is your calloused and ever-dutiful hands that built the palaces of gold and marble, exalting the glory of the gods. From the world’s great orb, to the seas that ring the globe, to the sky that hangs above, no beauty eludes your craftsmanship. The majesty of the Theoi are yours, crafted painstakingly for your brothers and sisters, for heroes and kings— a statement to last the eons, enduring the death of stars and turning of the ages. You breathe life into metal, you breathe souls into statues. Whether it be the maidens, the bulls or the horses of brass and iron, it is your flame that kindles their souls. O, Lord of the Dragging Footsteps, toiling and pouring sweat over the forge and furnace; you are the Lord of Creation, a smith on reality’s anvil. Halting Lord of Quiet Dignity, only your metal-bright mind, like the silver glint of a blade, could be sharp enough, shrewd enough, to bind the Queen of the Gods. You bargained your way into power, and earned your seat upon the throne.

Hail Helios, Celestial Titan and Lord of the Solar Fire.

Fire’s dispenser, world’s far-seeing king. O Helios, with noble steeds, the eye of Zeus which guards the earth, all-seeing one, who travel lofty paths, O gleam divine, who move, through the heaven, bright, unattainable, born long ago, unshaken, with a headband of gold, wearing a disk, mighty with fire, with gleaming breastplate, winged one, untiring, with golden reins, coursing a golden path, and you who watch, encircle, hear all men. I invoke you, Helios. I invoke you, Hephaistos-Helios. I invoke you, the greatest god, eternal lord, world ruler who are over the world and under the world, mighty ruler of the sea, rising at dawn, shining from the east for the whole world, setting in the west. Come to me, thou who risest from the four winds, joyous Agathos Daimon, for whom heaven has become the processional way. I call upon your holy and great and hidden names, which you rejoice to hear! The earth flourished when you shone forth, and the plants became fruitful when you laughed; the animals begat their young when you permitted.

I invoke you, the greatest in heaven:

EI LANKHYKH AKAREN BAL MISTHREN
MARTA MATHATH LAILAM MOUSOUTHI
SIETHO BATHABATHI IATMON ALEI
IABATH ABAOTH SABAOTH ADONAI
The Great God ORSENOPHRE
ORGEATES TOTH ORNATESA KRITHI BIOTHI
IADMO IATMOMI METHIEI LONKHO’O
AKARE BAL MINTHRE BANE
BAINKHKHYKHKHOUPHRI
NOTHEOUSI THRAI
ARSIOUTH ERONERTHER

The shining Helios, giving light throughout the whole world!
You are the Great Serpent, leader of all the gods, who control the beginning of Egypt
And the end of the whole inhabited world,
Who mate in the ocean
PSOI PHNOUTHI NINTHER
You are he who becomes visible each day
And sets in the northwest of heaven, and rises in the southeast.
Fiery, EPHAIE, Hephaistos, who is shining with fire, brightly moving, ANANOCHA AMARZA MARMARAMO
O Helios BERBELOCH CHTHOTHOMI ACH SANDOUM ECHNIN ZAGOUEL, bring me into union with you,
And show me a vision of [insert petition].

Anoint yourself and wait for streams of images, information, etc on the information you asked about.

This is an awesome list of practical PGM applications; pulling in references from Alison Chicosky and Sara Mastros alongside the classic rites makes for a really solid, well-rounded approach.

ashlesha said:

Hi everyone! I've been playing with the PGM and the Greco-Roman-Egyptian pantheon again

The ones I've been using the most recently:
The Helios consecration from Alison Chicosky's Secrets of Helios book, PGM IV 1596-1715, a great general blessing
The Abrahamic blessing from PGM XXXV. 1-42, also a very great general empowerment
The Hidden Stele of Aion from PGM IV 1115-1226, which is GREAT for obstacle clearing in a non-aggressive way
The Headless rite (of course) from PGM V 96-172, as a preliminary invocation
The Hekate Ursa Major spell from PGM VII 686-702, for obstacle clearing in an aggressive way
Stuff from Don Webb's Seven Faces of Darkness, which is all about Set PGM magic with a slight ceremonial bend.
Stuff I'm building out from Sara Mastros's Orphic Hymn Grimoire.

I plan on using the Full Moon spell from PGM IV. 2785-2890 this upcoming full moon, the Set-Typhon initiation to consecrate some wealth talismans based on how Jason Miller consecrated his Alligator Hand talismans that he used to sell, and some other ones I'm working on adapting for some new stuff.

Does anyone have some favorites or want to trade notes? I have a love spell I'm looking for someone to try out that combines PGM IV 1496-1595 and PGM IV 1716-1870.

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Oooh, awesome thread! Lots of good inspiration here and I am definitely taking notes.

Some minor things that I have been doing include:

• adding the PGM CXXIII a.25-40 epithets to my daily Hekate prayers, and working on a longer recitation of my own that includes that and the barbarous names from the same section. The epithets were really striking to me.
• using various Helios-related excerpts like PGM VIII.74-79 (prayer to the setting sun) for consecrating candles at the beginning of workings
• PGM VIII 1-63 in monthly rituals to Hermes

Also read this report of with great interest, though I am worried about getting a foodborne illness from licking the shells of 14 raw eggs

ashlesha said:

Hi everyone! I've been playing with the PGM and the Greco-Roman-Egyptian pantheon again

The ones I've been using the most recently:
The Helios consecration from Alison Chicosky's Secrets of Helios book, PGM IV 1596-1715, a great general blessing
The Abrahamic blessing from PGM XXXV. 1-42, also a very great general empowerment
The Hidden Stele of Aion from PGM IV 1115-1226, which is GREAT for obstacle clearing in a non-aggressive way
The Headless rite (of course) from PGM V 96-172, as a preliminary invocation
The Hekate Ursa Major spell from PGM VII 686-702, for obstacle clearing in an aggressive way
Stuff from Don Webb's Seven Faces of Darkness, which is all about Set PGM magic with a slight ceremonial bend.
Stuff I'm building out from Sara Mastros's Orphic Hymn Grimoire.

I plan on using the Full Moon spell from PGM IV. 2785-2890 this upcoming full moon, the Set-Typhon initiation to consecrate some wealth talismans based on how Jason Miller consecrated his Alligator Hand talismans that he used to sell, and some other ones I'm working on adapting for some new stuff.

Does anyone have some favorites or want to trade notes? I have a love spell I'm looking for someone to try out that combines PGM IV 1496-1595 and PGM IV 1716-1870.

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I think trading notes on different PGM adaptations is a fantastic idea, because seeing how people blend ancient papyri with modern techniques like Jason Miller's or Sara Mastros's work is always eye-opening.

ashlesha said:

It should definitely help then


I tried this yesterday morning! I can confirm things were very smooth at work, and had almost no problems, which is so new for me. It's so much faster to use than the Helios consecration ritual too. I'll definitely be practicing this spell more!

I shortened the spell from PGM XXXV. 1-42, which seems to be effective for pretty much any success petition. Even stronger with the first 2 Enochian calls, but totally functional alone! It's super short, so please try it out if you have a chance

I call on you over the abyss: BYTHATH
You in the first heaven: MARMAR
In the second: RAPHAEL
In the third: SOURIEL
In the fourth: IPHIAPH
In the fifth: PITIEL
In the sixth: MOURIATHA
You, over the snow: TELZE
You, over the sea: EDANOTH
You, over serpents: SAESEKHEL
You, over rivers: TABIYM
You, BIMADAM.
You, KHADRAOUN sitting in the midst of KHADRALLOU
Between two Kherubim and seraphim praising you,
In the name of the God of Abraham, Isaac, and Jacob
I call all you angels to obey my authority completely and obey perfectly,
That you [insert petition here]
Quickly, quickly!
In the name of IAO, the strength of SABAOTH, the clothing of ELOE, the might and crown of ADONAI
You have given good gifts to AB-LAN-ATH-AL-AH-BA and AK-RAM-AKH-AM-AR-EE
I conjure you all to [insert petition here]
Perform this on behalf of me, the triple-crowned ruler!
Because I conjure you:
IAO SABAOTH
AO SABAOTH
O SABAOTH
SABAOTH
ABAOTH
BAOTH
AOTH
OTH
TH

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Hey, really interesting combination! I'm fairly new to both systems and I'm curious when you say you use the first two Enochian calls before PGM XXXV, are you using them as an opening/banishing to set the space, or more as a way to "prime" the angelic hierarchy before making the petition?
I Would love to understand how you bridge the two systems practically. Thanks!

agloval said:

Hey, really interesting combination! I'm fairly new to both systems and I'm curious when you say you use the first two Enochian calls before PGM XXXV, are you using them as an opening/banishing to set the space, or more as a way to "prime" the angelic hierarchy before making the petition?
I Would love to understand how you bridge the two systems practically. Thanks!

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I don't believe any of the Enochian calls function as banishing. It seems that the first call assembles your role in the divine hierarchy as a minister of God's will, while the second call is an ordering force for the fundamental forces of reality. The first call creates a noticeable flow of "light" which is malleable and a useful medium for spirits to manifest in, while the second call seems to do the same within me. Scott Stenwick thinks of the first call as preparing for an evocation, while the second is for an invocation: pairing both calls the forces both inside your sphere and outside of your sphere, which works well in his Operant magic stuff. Frater Yehcidah sees the first call as a "downward" current from divinity to earth, while the second call is an "upward" current from earth to divinity, cautioning pracitioners from using both in the same ritual (clearly Stenwick and I disagree with him ). Aaron Leitch seems to just reserve them as distinct calls within Liber Loagaeth for the Gebofal operation, staying in line with a Dee purist approach. I say all of this to say there's disagreement with ample room for opinions & experimentation.

What is important to note when mixing Enochian with any other spiritual current is that the titles of Enochian spirits aren't referential to a particular office, they are the "encoded" name of how that force operates in reality, hence the weird names. Angel names in hebrew usually translate to "blank of God" and refer to their function, similar to epithets for polytheistic traditions. Because Enochian is composed based off how the name functions within reality according to the cryptography of the great table and arrangements of each of the tables, I find they cooperate with other systems much easier than say conjuring Hebrew angels alongside Japanese Yokai. Other practitioners also note that when going through the aethyrs, the symbols and impressions they receive will be from their own experiences, rather than a new culture/tradition's symbols that you have to learn and interpret.

All of this put together, I've found PGM spells to work very well with Enochian. I have had mixed results when merging it with other operations and traditions, such as in Buddhist mandala rituals, where it seems to create an incompatible dynamic with generation stage practices. I have also had some deities note that while they can use the astral light invoked from the first call to manifest, sometimes it isn't a force they can "direct", and instead need a different force to permeate the space. Either way, having the current invoked in the space operates as a blank medium that you can pattern in whatever way you want!

In your case specifically, I think you need at least a basic profficiency with the two systems you intend to mix before actually using them both. That doesn't mean you need to learn and practice all of Greco-Egyptian magic and scry every aethyr before using enochian! Pick one PGM spell you want to add to your "magical toolbelt" and practice it for a while until you know how it feels and get good results with it on its own. Read a book or 2 books on enochian and do the same. Then, experiment with the two together!

ashlesha said:

The Hekate Ursa Major spell from PGM VII 686-702, for obstacle clearing in an aggressive way

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What's your approach to the missing parts of the spell? Do you just roll with it as if there wasn't anything there in the first place, or are you using one of the possible reconstructions? Do you orient to the North or to the East? - And do you have a preferred incense to use with this particular spell?
Also, what's your take on φ and θ - fricative or voiceless aspirated pronunciation?

ashlesha said:

Stuff I'm building out from Sara Mastros's Orphic Hymn Grimoire.

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I am 50/50 on that book, some of her interpretations are well translated and she generally tries to maintain the vibe (unlike the traditional Thomas Taylor's translations for instance) - but some of her translations tend to be awkward and too far removed from the original text

weirdbird said:

What's your approach to the missing parts of the spell? Do you just roll with it as if there wasn't anything there in the first place, or are you using one of the possible reconstructions? Do you orient to the North or to the East? - And do you have a preferred incense to use with this particular spell?
Also, what's your take on φ and θ - fricative or voiceless aspirated pronunciation?

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I do a few reconstructions and substitutions. I already have an established practice for Hekate, so integrating this spell is not a big ask. I orient myself to where Ursa Major is pointed in the sky, and I use the app SkyView to confirm. For incense, I stick with myrrh, but as a general rule anything that smells good is good in my book. I don't have enough space for all the different blends!

Don Webb's book Seven Faces of Darkness, which is for Set, has a framing rite which uses a visualization of the Big Dipper. I use an adaptation of that when I do stellar work, if that helps as inspiration for you.

weirdbird said:

I am 50/50 on that book, some of her interpretations are well translated and she generally tries to maintain the vibe (unlike the traditional Thomas Taylor's translations for instance) - but some of her translations tend to be awkward and too far removed from the original text

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I used the Taylor translations for years before finding Sara's books, but I find the rest of her work really great and effective. Her witchcraft and educational background makes it easy to approach without a lot of the dry academia.

I suggested in another thread that someone could use PDM xiv. 675-94 as a curse or PGM IV 1115 – 1226 for a blessing. Here's both!

Curse of Set (Betz, p. 232 )
The initiation from PGM IV 154-285 will make this more powerful and provide a good framing. Don Webb's Seven Faces of Darkness can offer a guide for more.

Performed at dawn & evening while facing the sun. Perform for 4 days in a row to cause an evil sleep. Perform it for seven days for worse.

I call upon you who are in the empty air
You who are terrible, invisible
Almighty God of Gods
You who cause destruction and desolation,
You who hate a stable household,
You who were driven out of Egypt and have roamed foreign lands,
You who shatter everything and are not defeated!
I call upon you, Typhon Seth:
I command your prophetic powers because I call upon your authoritative name
To which you cannot refuse to listen:
IO ERBETH IO PAKERBETH IO BOLKHOSETH IO PATATHNAX
IO SORO IO NEBOUTOSOUALETH AKTIOPHI ERESKHIGAL NEBOUTOSOUALETH
ABERAMENTHO OULERTHE XANAX ETHRELUO OTHENEMAREBA
AEMINAE BAROTH ERRE THORAB EANIMEA
Come to me,
And go and strike down him [Name]
With chills and fever!
That very person has wronged me:
They have spilled the blood of Typhon in their own house!
For this reason I am doing this [reason]

Aion/Helios Blessing PGM IV 1115 – 1226
Hail, entire system of the aerial spirit, PHOGALOA.
Hail, spirit who extends from heaven to earth, ERDENEU, and from earth which is in the middle chamber of the universe unto the borders of the abyss, MEREMOGGA.
Hail, spirit who enters into me, convulses me, and leaves me kindly according to the will of God, IOE ZANOPHIE.
Hail, beginning and end of the immovable nature, DORYGLAOPHON.
Hail, revolution of untiring service by heavenly bodies, ROGYEU ANAMI PELEGEON ADARA EIOPH.
Hail, radiance of the universe subordinate to the solar ray, IEO YEO IAE AI EOY OEI.
Hail, orb of the night-illuminating, unequally shining moon, AIO REMA RODOUOPIA.
Hail, all spirits of the aerial images ROMIDOUE AGANASOU OTHAUA.
Hail to those to whom the greeting is given with blessing, to brothers and sisters, to holy men and holy women.
Oh great, greatest, round, incomprehensible figure of the universe, heavenly ENROCHESYEL, in heaven, PELETHEU, of ether IOGARAA, in the ether, THOPYLEO DARDY, watery IOEDES, earthy PEREPHIA, fiery APHTHALAYA, wind like IOIE EO AYA, luminous ALAPIE, Dark-looking IEPSERIA, shining with heavenly light ADAMALOR. Moist, fiery, and cold spirit, I glorify you, God of gods, the one who brought order to the universe, AREO PIEUA!
The one who gathered the abyss at the invisible foundation of its position, PERO MYSEL O PENTONAX
The one who separated heaven and earth and covered heaven with eternal golden wings, RODERY OYOA
The one who fixed the earth on eternal foundations, ALEIOOA
The one who hung up the ether high above the earth, AIE OE IOYA
The one who scattered the air with self-moving breezes, OIE OYO
The one who put the water of the roundabout, OREPELYA
The one who raises up hurricanes, ORISTHAUA
The one who thunders, THEPHICHYONEL
The one who hurls lightnings, OURENES!
The one who rains, OSIORNI PHEUGALGA
The one who shakes, PERATONEL
The one who produces living creatures, ARESIGYLOA
The god of the Aions, you are great, lord, God, ruler of the All, ARCHIZO NYON THENAR METHOR PARY PHEZOR THAPSAMYDO MAROMI CHELOPSA
I praise you, the one blessed of the eons and father of the world, with cosmic prayers.
Come to me, you who filled the whole universe with air, who hung up the fire from the heavenly water and separated earth from the waters.
Pay attention to the wise words of those who know divine Necessity, and accept my words as fiery darts, because I am a man, the most beautiful creature of the God in heaven, made of spirit, dew, and earth.
Heaven, be opened!
Accept my words!
Listen, Helios, father of the world, I call upon you with your name:
AŌEU ĒOIAIOĒ UEŌA ŪORZARA LAMANTHATHRĒ KANTHIOPER GARŌHARTHRĒ MENLARDAPA KENTHĒR DRUOMEN THRANDRĒTHRĒ IABE ZELANTHI BER ZATHRĒ ZAKENTI BIOLLITHRĒ AĒŌ OUO ĒŌ OŌ RAMIATHA AĒŌ ŌĒŌ OŌO ŌAUŌ
The only one having the original element.
You are the holy and powerful name considered sacred by all the angels!

[Insert intention]

IALDAZAŌ BLATHAM MAKHŌR PHRIKS AĒ KEŌPH EĒA DUMEŌ PHERPHRITHŌ IAKHTHŌ PSUKHEŌ HIRITHMEŌ RŌSERŌTH THAMASTRAPHATI RIMPSAŌKH IALTHE MEAKHI ARBATHANŌPS
Creator of the world, creator of the universe, lord, God of Gods, MARMARIO IAO!
I have spoken of your unsurpassable glory, you who created gods, archangels, and decans.
The entire choir of angels stood by you and exalted the heavens, and the lord witnessed to your Wisdom (Sophia), which is Aion, IEOUEOE IAEAIEOEUOEI, and said that you are as strong as he is.
I invoke your hundred-lettered name, which extends from the sky to the depth of the earth.
Liberate and redeem me, for your joy is in saving those who express you in matter.
ATHĒZE PHŌI AHAHA DAIAGTHI THĒOBIS PHIATH THAMBRAMI ABRAŌTH KHTHOLKHIL THOE OELKHŌTH HIOHŌĒMKH KHOHOMKH SAĒSI ISAKHKHOĒ IERŪTHRA OHOHOHOHO AIŌAI
I call upon Aion, the one upon the gold leaf, before whom the unquenchable lamp continually burns!
The great God!
The one who shone on the whole world, who is radiant at Jerusalem, Lord!
IAŌ AIĒ IŌĒ ŌIĒ ŌIĒ IĒ AIŌAI AI OUŌ AŌĒ ĒEI IEŌ EUŌ AĒI AŌ AŌA AEĒI UŌ EIĒ AĒŌ IEU AEĒ IAIA IAŌ EU AEU IAĒ EI AAA III ĒĒĒ IĀ IŌĒ IAŌ
May the blessing of God descend upon me!

[Repeat Intention]