Pantacle

The term "pantacle" derives from the Greek word "pentalpha," referring to a five-pointed star formed by five intertwined 'A's. It is also linked to the Latin "pantaculum," meaning a small picture or amulet, suggesting its use as a charm.

The same as Pcntalpha; the triple triangle of Pythagoras or the five-pointed star. Tt was given the name because it CLOSSAKV 231 reproduces the letter A (alpha) on the five sides of it or in five diflPereut positions — its number, moreover, being: composed of the first odd (3) and the first even (2) numbers. It is very occult. In Occultism and the Kabala it stands for max or tin* ^Microcosm, the "Heavenly Man", and as such it was a powerful talisman for keepinjr at bay evil s])irits or the Elementals. In Christian theology it refers to the five wounds of Christ ; its interpreters failing, however, to add that the.se "five wounds" were themselves symbolical of the Microcosm, or the "Little Universe'', or again. Humanity, this symbol pointinfr out the fall of pure Spirit (Christos) into matter {lassous, "life", or man). In esoteric philosophy the Pentalphd, or five-pointed star, is the symbol of the P]go or the Higher Manas. Masons use it, referring to it as the five-pointed star, and connecting it with their own fanciful interpretation. (See the word "Pontacle" for its difference in meaning from "Pantacle"). Pantheist. One who identifies God with Nature and vic( versa. Pantheism is often objected to by people and regarded as reprehensible. But how can a philosopher regard Deity as infinite, omnipresent and eternal unless Nature is an aspect of IT, and IT informs every atom in Nature ? Panther (Ihhj. Aeeording to the S( pinr Toldush Jishii, one of the so-called Apocryphal Jewish Gospels, Jesus was the son of Joseph Panther and ]\Iary, hence Ben Panther. Tradition makes of Panther a Roman soldier, [w.w.w.] Papa-purusha (SkJ. Lit., "^lan of Sin": the j^ersouitieation in a liumau form of every wickedness and sin. Esoterically, one who is reborn, or reincarnated from the state of Avitchi — hence, "Soulless".

The pantacle, that five-pointed star often cradled within a circle, is more than just an arcane symbol; it is a condensed map of the self in relation to the cosmos. In the Hermetic tradition, it echoes the maxim "As above, so below," depicting the human being—the microcosm—as a divine reflection of the universe, the macrocosm. The five points themselves have been variously interpreted: as the four classical elements plus spirit, or as the five senses, or even, in Christian mystical exegesis, as the wounds of Christ, a potent emblem of suffering and divine love. This multifaceted symbolism invites contemplation on the nature of human embodiment and its place within a larger, sacred order.

The star's geometric precision, a deliberate arrangement of lines and angles, speaks to the underlying order and intelligibility that mystics seek to perceive in the chaos of existence. It is a tool for focus, a focal point for intention, used in ritual to draw down celestial energies or to establish protective boundaries. The act of drawing or contemplating a pantacle is itself a form of meditative practice, a way of aligning the inner vision with a universal pattern. It reminds us that even in our perceived separateness, we are intricately woven into the fabric of reality, each point of the star a unique expression of the singular whole.

In the spirit of Mircea Eliade's work on the sacred and the profane, the pantacle can be seen as a hierophany, a manifestation of the sacred that makes the invisible visible. It bridges the gap between the material and the spiritual, offering a tangible anchor for abstract concepts. It is a reminder that the divine is not merely an external force but an intrinsic aspect of our being, waiting to be recognized. The pantacle, therefore, is not just an object of power but an invitation to self-knowledge, a visual mantra for the soul seeking its true cosmic resonance.