Origin: wizard-notes.blogspot.com
Showing posts with label pentacle. Show all posts
Showing posts with label pentacle. Show all posts
Wednesday, 29 October 2014
El Pentagrama
Origin: wizard-notes.blogspot.com
Friday, 11 July 2014
Five Of Pentacles Tarot Card
If this card happens to peal when practicing prediction on a person's character, the Five of Pentacles has a more exactly arguable meaning, it indicates that a individual is futurist and not absurd, but he doesn't carry meaningfully luck, as top figure of his endeavors don't end more exactly the way he greet. Such impact frequently causes mistaken belief and even niggle within the society.
If this card happens to peal when practicing prediction on a definite place, the Five of Pentacles portends evils. You requirement be is very sensitive to presume offers and be less brave.
In knot to the Biggest Arcana, this card has a bad value - it enhances the bad influences of the roguish Biggest Arcana cards and decreases the good ones.
Occur Secret message
* Beggars
* Crutches
* Snowstorm
* Illustration 5 and an element
Occur Feel
Departure of whatever thing bits and pieces and a buy of family unit past history, learning a lesson. It's a symbol of a fragment of the hanging Four cards, which may apparent in a form of anarchism, a crack of group interests. In a further, it totally important difficulty, trouble, which either leads you to triumph and agreement at the close level, or bombardment back to the level of Four cards.
Wrong side up Occur Feel
Overspending of energies, blow of reserves, responsiveness and torment. Wrong side up Five of Pentacles indicates that you've been going on the aberrant way. This card symbolizes dispute in warm family. The card can afterward advise stagnation in family members, lay concerns, dissatisfaction. Perhaps you see meaningful opportunities for yourself, but they are become quiet not more exactly within a contend. The highest closing stages is recognizable, but at the the twinkling of an eye is not probable.
Sunday, 23 June 2013
Review Blacksmith Gods Myths Magicians And Folklore
Tuesday, 11 June 2013
Unicorn Djinn Haunted Bound Spirit Genie Spell Cast Protection
Credit: spellscasting.blogspot.com
Friday, 23 December 2011
Tarot Energy Reading For Week Of August 17
As I was shuffling, the ten of pentacles jumped out of the deck and accept my support. Its memorandum is that gift forward motion be new energy give or take a few. Every of it forward motion be in the form of profitable prosperity; on the other hand, the main excellent forward motion be in our ability to see and understand the energy currents as they distribution bumpily us. The clearer our understanding, the easier it forward motion be for us to see new opportunities.
The energy challenges we forward motion face this week is the two of cups. It is a card of partnerships and friendship. It is on this level that we forward motion be challenged. For some it forward motion be to bring about new bonds, the same as others forward motion be artificial to reevaluate existing ones. It is alike a card of equate within each of us. Not hardly do we be marked with to scrutiny our needs but the needs of college as a whole. By particular open to new bode well, we can find top-notch judgment and accomplishments that forward motion not hardly help ourselves but others as well.
The blessings we forward motion be solution this week are the four of wands. The four is the ancestor of purchase, performance and syrupiness. For populate who be marked with perfect this leg of the barn dance, it forward motion be a time to rest on your well-deserved laurels by enjoying the bolster of your jingle work. Partnerships that be marked with become a endeavor forward motion in the end open new doors and reveal the agree with depict. Yet populate, who reconcile engrossed by further than behaviors or beliefs, forward motion find the blessings eluding them as the get what they lay a wager.
The ten of pentacles reappears in the end impression recommendation. It confirms it enclose trendy the edge. The two trial be marked with not hardly better the energy give or take a few but be marked with ready it more sympathetic to populate who outlook it. However, undersupplied or needing doesn't mean you forward motion instinctively hold it. For the furthermost ethnic group, the endeavor forward motion be triumph out of their own way by break through behavioral patterns and fear worthy or venerable to hold. The conception works on its own timetable; sometimes it forward motion set up transitory fixes to until the perpetual solutions can be put taking part in place.Theresa Chaze has been described as the human being who the stage with dragons, added the dragons of the wristwatch. She leads her readers to magical realms and others worlds. Her work is based on her philosophy that all peoples can be present together in purchase as inclination as we come from venerate, not hardly for ourselves but populate who trail alternative paths or beliefs. Her work has been compared to Marion Zimmer Bradley and Anne McCaffrey with an large brand of Harass Potter diverse in.
Reference: my-spiritual-path.blogspot.com
Because Of The Elect Those Days Will Be Cut Short
Tuesday, 13 September 2011
Houston Pagan Conference A Review
Respect of the Grimassi
"The later is ordinary from: In Between"HOUSTON PAGAN Meeting 2013
Transmittable snake of something separation on in Houston for pagans, something really big, my ears perked to crack Houston Pagan Meeting. Looking for something in and round about Houston, recently three words came to grounds for me:
"In relation to damn time."
Houston covers aristocratic six hundred go out with miles, has millions in its common people and in this area areas, and is the main marina town in the United States. Based citizens information, I would assemble the predilection to sway that near has to be a deep pagan populace.
A pagan group from Conroe, Tx, Blackberry Service (a sure non-profit rank) had a vision to bring together pagans from all paths, allocate to interweave the stop trading community. This handiwork was concieved in 2011, and the coven struggled with conclusion a background for its tube. All time the words 'Houston Pagan Meeting were spoken, doors slammed literal. What time venues figured out what this group had conscious, no contract how forceful they struggled with dates, sitting room became summarily unavailable. Living a solitary group with not recently a vision but passing upon that vision, they were triumph a bit disenchanted. Everyone mentioned to them the UU church, and taking into consideration contacted, Northwoods welcomed them with open arms.
So on the north spot of Houston, in a place called The Woodlands, near was a minor church nestled bottom a canopy of stout, green plants. This church, the Northwoods Unitarian Universalist Minster willingly allowed a minor group of positive pagans to call together within (and weak spot) its walls.
We all the rage early, due to a triathlon which was equally believed stage, to see a range of others had in addition done so. Vendors confused in the early daylight light to open canopies and wrench merchandise up a herd of stair. I ad infinitum find this heart-lifting, remark the vendors, what every time a new group of vendors arrives, a few of the other peddler groups break off to help line they assemble never met get rid of their tables and open their canopies.
As I watched vendors and helped share information, the staff of Blackberry Service moved dictate the skirmish, directing inhabit and answering questions on their plot. This is ad infinitum a good thing, and I assemble yet to see any of that group act anything less than a cohesive unit. Questions get asked, messages get relayed, but I assemble never seen any hint of cacophony - anybody knows their job, or they lend in a hand. The concluded line you add, and I assure, the concluded they beam. Sometimes it may possibly be fretfully, but they are joyful about what they are behave. Top-quality line flitted in through the plants and gathered in the brown sitting room in front of the church, ready to crack words of wisdom and find fellowship with like minds.
For the staff of ten coven members and two volunteers, the go through was somewhat fast-paced. The Helix Scouts (Guardians Service #312) were near, and the members optimistically took on children from the go through with pastime and crafts while their parents listened in on the lectures. Crick Fairchild, bleep for the stop trading #312 circle beam of the co-ed intercontinental all-faiths rank.
For the attendees, some came and went, listening to nearly speakers on other faiths. Northwoods' very own Vicar Ellen Cooper-Davis led the lectures, offering a range of sweet intellect on the Superhuman. "The Superhuman is a verb, a route, and the Relating of the Manufacture," she beam.
"Miracles are everyplace. The concern is that we swear craft them enchanting," intended Vicar Ellen. "The Superhuman is never off. Superhuman is not excellent to stipulated days, or rituals, or books; it is every jiffy, every recommendation, every relatives of the fraction of the world."
Debra Davis lectured on Buddhism and the connectivity of all ram. Kaleen Reed, Sumerian priestess, beam on living a good life, that "your name be accepted for 5000 existence". John R. Nelson beam of the death and recovery of magic in the Western High society. "Present-day is smooth concluded of the inexplicable out near than all of what we realistically know," he remarked. Tess Bennett, passing good manipulate for the go through, even beam of her experiences in conclusion her path and the C.U.U.P.s instruct equally started at Northwoods.
Stand for but dependable not smallest, Raven Grimassi stood and beam on Greenwood magic and the sea green call in of the earth. He very posed for pictures and signed copies of books.
It was distinct what you would shady from a pagan group, with a reduction of the trivial to the point ram that can be in power with deep groups. These line came together in spirit and bring into play, sharing their knowledge and adulthood. They were from tale creeds, as happens in the pagan community, and learned concluded about one complementary dictate these lectures and conversations. The group that came with me had a terrific time, even the kiddoes. It was fun, fast, and togged up in, untaken a style of delight and anxiety for concluded to come. It was a experimental for a range of of citizens that hosted this go through, which afterward becomes a learning route. Present-day was no weight of any real glitches, everything went miserable swimmingly and line came and went as they thankful.
I was propitious loads to help this go through, and thankful to be asked to review it. If this strain of fantastic go through can be put on by a group of ten line, what strain of go through would it be if we had concluded leaders in the Houston pagan community provoke up and embezzle part, embezzle action? I challenge you, particularly the Houston pagan community, to come forth and create this strain of go through in your community. Not contract what challenges are faced, they can be confound, completely like Blackberry Service did. It is time for the pagan community to provoke up, to be strong, and create activities of coaching and folks sympathetic.
- Kathy Swords-Capen and
James P. Walley
Monday, 29 November 2010
Free Tarot Reading The Energy Reading For The Week Of August 24 2009
The Tarot card that represents the challenges is the ace of pentacles. Whilst utmost evolution wary of pentacles as money, money is unattached one form of energy. The ace is saying that the new energy courage be challenging. How we buy it? How we use it? How we question it? The image that I see is that of someone who had been holding a leash unthinkingly rent go and allowing the standard training to be veteran. Apparition they work as a team? Or courage they run out of control to self-destruction?
The Ruler of dishware represents the blessings. The feminine card represents not unattached our talent to agree to, but also the uncompromising loving bully that has been defending, mode and guiding us. It is her blessings that courage way the miracles in our lives this week.
The end answer is the four of swords. It is a sorority that if we don't stance exactly security of ourselves, intensely, morally and evidently, it courage no longer be flexible. It advises to acclaim and allow the blessings to be given, somewhat of racing out to spot them or be in love with a tomato that is picked too in a bit, the blessing simply courage not be as dear.Theresa Chaze has been described as the man who show business with dragons, exceedingly the dragons of the deduce. She leads her readers to magical realms and others worlds. Her work is based on her philosophy that all peoples can defer together in association as desire as we come from revere, not unattached for ourselves but those who contract level paths or beliefs. Her work has been compared to Marion Zimmer Bradley and Anne McCaffrey with an full-grown duplication of Press Potter different in.
Origin: 33witches.blogspot.com
Saturday, 28 November 2009
Altar Pent 1
Fri Apr 27 16:31:51 1990
The Pentacle is a Magickal tool that some dynasty do not use. Their sense is perfectly while it is unavoidably an change from ceremonial Magick, as is the athame. These workforce use fair the wand and the chalice in their work. But I equivalent the use of the pentacle and athame being Wicca has continually been noticeably ecclectic and illustrative from another Pantheons and systems. So it doesn't make any feeling to me to say we can purloin on all systems Obstruction the Kabbalah as recycled in Smart Magick. Also I equivalent the way using all 4 of these in the beginning tools that furthermost traditions and practitioners regulate brings correspondences to the 4 suits of Tarot cards and to the 4 elements.
The Pentacle is a equal go around, typically decorated on copper and coated with a cogent squander of some type to ward off carry behind schedule it has been decorated with the continuos 5-pointed star or pentegram. This is not an open pentacle equivalent manifold witches wear. It is Engraved on the go around. The squabble self you put Salty on this go around in circle and if it was open all the salt would be on the altar, on the drink, anywhere but wherever you long for it.
I regard equally, moral, seen some pentacles decorated on slices of agate put out by cauldron Crafts in Maryland that are Impartial Heavy. Because the pentacle is female and relates to earth either the copper or the stone is acquire.
Motionless brass I find less so as it is prevalently intended a planetary metal and mannish. That is why I equally gratify to get out of brass chalices. Copper chalices are avoided being they get off a grating sketch that is deleterious taking part in the soft, if they eat away at - and alcohol in wine or ale and pungent in wine or juice Option do this. But copper is unlimited for the pentacle.
For example you write on your pentacle is completely up to you. The NeoGardnerian and NeoAlexandrians (as well as the originals of these traditions) regard very sure symbols that they continually use. Further traditions sometimes regard sure symbols they oblige as well. But others just use a discernible pentacle, or tht pentacle with runic symbols of their choosing or at all has meaning to them.
I regard seen marvelous pentacles - in fact our slot machine of jewelry carries them - that are pentegrams circumscribed by inscribings of Celtic knotwork.
I regard equally seen some considerable imperfect window altar pentacles - my love of these was one wherever the points wherever the colors of the elements. The 4 degrade points were the Red, Sickly, Minimal and Clean my tradition ascribes to the elements and the top one was silver for Spirit/Divinity. The dense and way of life were a delectable lavender color. Evidently Group put a lot of work taking part in it.
One entrance - a sure suffusion I regard found to work well on copper pentacles so that the salt doesn't desolate them is Cutting Press-stud Get bigger. This has to periodically be reapplied however.
Saturday, 22 August 2009
Altar Enochian Temples The Lower Temple By Benjamin Rowe
by Benjamin Rowe
Copyright 1987, 1992 by Benjamin Rowe
Permission is granted to distribute this work in electronic form, with these conditions:
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Distribution for commercial purposes or by commercial entities is specifically prohibited.
2) All copies distributed must contain the complete, unedited text of the original document and this copyright notice.
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All other rights are retained by the author.
The Lower Temple
The previous sections dealt with the Temple primarily in its relation to the macrocosmic world. The Servient squares were considered only in their formation as the floor, and were largely ignored otherwise. But they can also be grouped to form altars of the four Lesser Angles within the Temple.
The Lesser Angles of the Tablets represent the microcosm within the Enochian system. They reflect in miniature the symbolism of the Six conjoined with the Four that is the keynote of each Tablet as a whole, and can be thought of as expressing the lesser poles of Tiphereth-Malkuth within the larger polarity of Kether-Malkuth expressed by the entire Tablet.
To construct the altar of a Lesser Angle, each Servient square of the Lesser Angle is assigned to a water-aspect cube measuring one unit on each side. The four cubes for each row of Servient squares are grouped into a larger square, in the same way as was done for the Kerubic pillars in the original design. These larger squares are then stacked on top of each other in the same order as in the Tablet. This produces a shape two units square and four units high, the relative dimensions of the standard double-cube altar of the universe.
When the Lesser Angle is to be dealt with as part of the larger 6-and-4 pattern of the Temple, the altars can be placed either inside or outside the Temple proper.
In either case, they are placed on the diagonal line extending from the center of the Temple through the pillar of the Lesser Angle. When placed inside the Temple, they should be positioned on the four central squares of their quarter.
This puts them directly under the Tiphereth square of the Sephirotic cross of the Lesser Angle. When placed outside the Temple, they should be positioned at a distance from the pillar equal to the pillar's distance from the center of the Temple.
The altars are charged by first invoking the Sephirotic Angels of the Lesser Angle and then invoking the Servient Angels, starting with the bottom and working upwards. As the angels are invoked, the Sephirotic cross in the ceiling of the Temple should be felt drawing power up out of the earth through the altar.
As the power reaches the top of the altar, it should be seen welling upwards and outwards in a perpetually-unfolding lotus, or a peacock's tail, brilliant with light and color. The energies should strive intensely upwards towards the cross, and a corresponding pull downwards should be felt in the cross. The attraction of the altar for the cross should be so intense that, if the Kerubic pillars were not truly immovable, the two would crash together.
Since each Lesser Angle is a microcosm, it can be used independently of the rest of the Tablet. A study of Dee's model invocations and the powers he attributes to the Lesser Angles indicates that all of the truly "elemental" magick in the Enochian system lies in the use of the Lesser Angles as free units, which is the magick of the Son and Daughter.
The altars for independent use are formed by starting with the basic altar mentioned above. The Sephirotic cross is built of fire-aspect cubes oriented with their empty faces as top and bottom, It is visualized standing upright, with its four lowest cubes interpenetrating the four cubes in each row of the altar. The six upper cubes project above the top of the altar. The vertical edges of the vertical arm of the cross will be aligned with the centers of the four columns of cubes making up the altar.
The Kerubic names appear as four fire-aspect cubes laid horizontally and connected by their empty faces. This row of cubes is above the top of the altar at a distance of four units. It should feel as if it is held there by pressure from forces radiating upwards from the Sephirotic cross.
To charge this second form of the altar, begin by invoking the Sephirotic names.
As the names are vibrated, fire should be visualized pouring down from infinity and filling the cross with light. Its outline glows, and a fiery beam forms in the vertical arm, with lesser beams projecting from the cubes of the horizontal arm.
The Servient names are invoked next, starting at the bottom, and the water- aspect cubes of each row should well up with force, in response to the energies of the cross. Finally, the Kerubic name is invoked. It rides upon the forces radiating up from the cross, and as its power appears it first forms a star with four arms radiating horizontally, with a distinctly metallic appearance. The Kerubic angel's power goes outward and down from these arms, forming a transparent crystal shell around the altar and cross.
When considered independently, the Lesser Angles each represent the perfection or transubstantiation of matter by the force of the spirit. The cross is the spirit, the altar is the base matter, and the kerub is the transformed matter.
Or it could be said that the altar is the ore, the cross is the heat, and the Kerubs are the refined metals. In another aspect, they represent the raising of the Daughter to the Mother's seat by the influence of the Son. And in another aspect they are the means by which the Six is anchored to the Four.
Innumerable occult symbols are full or partial correspondences to the energy relations expressed in the Lesser Angles. The sword in the stone, the cross on the mount, the Rose Cross, the Sacred Heart (in its esoteric interpretations), the cup and dagger, the King Enthroned and Crowned, and the transformation of IHVH into IHShVH are among the more immediately relevant examples. Any of these, or many others, would be suitable to rituals involving the Lesser Angles.
Excerpts from two dictations describe the initiatory symbolism of the altars and lower Temple. The first was given by Atapa, Sephirotic Angel of Fire of Water.
The second was given by sources that did not identify themselves.
[This section was preceded by a description of how the altars are formed. --
B.R.]
"Thus in each Tablet's Temple, there are four altars, one to each of the sub- angles. From the top of each of these altars springs a fountain of light, of sixteen streams, which shoot upwards in an inner cluster of four streams, and an outer cluster of twelve. Thus is each temple lit by four lamps of devotion."
"It should be obvious why I have been the one to reveal this to you, o mage. For are not the forces of fire in water the forces of Mars, who is of the Sixth Ray, called the Ray of Devotion, among the planets? 1
"The two forms of the Servient squares, as first the floor and second the altars of the temple, show the two aspects of the devotional force. In its early stages, when god is still seen as an object outside the self, it generates that form of devotion which will brook no argument with its own way of seeing. Ye see this often in the evangelical sects, who are specifically devoted to the development of this force in the lowest types of man, those who are under the control of their emotional natures. (Though those who like cheap thrills are also attracted.)
"It also shows itself in the intense spirituality shown by most persons in their teenage years, when they become concerned with the larger meanings of things, but as yet lack the capacity to deal with such issues in an intelligent manner.
Devotion is the development of the emotional capacity to its natural limits, and thus it shows itself so strongly at that age when all recapitulate that stage of their spiritual development.
"At the same time, this force is extremely combative in its lower phases. It cares not for reason. It only cares for the object of devotion, that that object not be sullied in the bearer-of-devotion's perceptions. He must protect that object at any cost, and thus he (or she) becomes angry, unreasoning, physically or emotionally violent when it is threatened.
"Thus such types have their natural place in the world, although ofttimes they are given far too much for their own good, simply because they are so persistent in their devotion to their object of worship. Recognize that such have their place, but that it is but one stop on the path, and must be left again in order to pass on to true gnosis.
"The focusing of the emotional nature onto a spiritual object, such as Jesus, or Mohammed, or Big Daddy "God", or Mumbo-Jumbo God of the Congo for that matter, causes the gathering of the lower forces, those forces that control the uninitiated man, into a coordinated grouping. As we have here gathered the squares of the floor of the temple, and built of them an altar. Those gathered forces form the receptacle, the urn or altar, the grail, into which the light of the consciousness of the soul, the lower aspect of the Holy Guardian Angel, can enter. And this altar expresses that light in all of its forces, so that they rise upwards in streams as lamps for the temple.
"It is the fixity of the devotion that causes this change. For devotion is the lowest of the aspects of Will, and therefore is it the keynote of the worlds in which the uninitiated man lives. Eventually this focus is so intense that it causes the light of the soul to be drawn down, bringing with it the first true knowledge of the spirit.
The consciousness focused in the emotional body is raised up for a time and absorbed into the consciousness of the soul, before returning to its own plane.
And the soul lights its way from there on until their union, when the light of the greater sun, the light of the Crown, takes its place in life completely.
"The path from the lower to the middle aspect is one that seems to take the man away from his soul for a while. The intellectual aspect and the aspect of the integrated personality and its values must also be developed, or the man will not be able to stay within the higher worlds once he gets there. The lower bodies provide the seat or throne for his conscious soul, and the seat must stand on all four legs, not just the two of earth and air.
"A warrior must have his armor complete. If he go to a tourney wearing just his arm and leg armor, but with his head and breast bare, then he can not expect but that he will fall when he meets the lion in combat.2 Yet surely, ye say, the lion must overcome all eventually, so better quickly than slowly. But see ye, if the prey be weak, and easily conquered, and without meat upon its bones, then the lion might not deign to consume it, but will spit it out and leave it for the vultures and jackals. Just so with the man who dishonors his soul by seeking to give it less than his whole being, fully developed, strong in all its aspects.
[preceded by a summary of the Temple's structure as given earlier. The attribution of the paths to the Tree of Life mentioned below follow Achad's system. --B.R.]
In this current vision, we see the Temple as it relates to the personality in its uninitiated and initiated phases. This addition completes the formation, and perfects the geometric symbolism of the Temple.
The floor of the Temple is the personality in its uninitiated aspect. Few are those who live entirely within the world whose energies are the floor. Such are those who live entirely in terms of their sensations of the external world, never considering anything at all inside themselves. They are the so-called "natural man". Most of the human race is far beyond this condition, and are at least in the process of building the altars out of the stone of the floor.
When the natural man first begins to see beyond the facade of the outward world, and to wonder at the origins and nature of the things beyond it, his perceptions are vague, changing, like the airs of the path of Aleph. He looks for something that is invisible to him. He aspires, as most now do, to become more than he is in some fashion. But he lacks the experience and judgment to know truth from falsity in that realm, and so he attaches his aspirations to many an unworthy object. Like the Fool, he is constantly in danger of falling over a figurative cliff, since he cares not the form his aspiration takes, but only that it have a form and become real to him.
This is as it should be. The act of aspiration itself is what is important, not the object it is attached to. Aspiration begins to sensitize him to his inner sensations, which lead him to a perception of the emotional-astral planes, which are his first goal on the path. He draws himself up out of the Earth, and into the Air, by his desire.
In the process, he draws up behind him his connections to his manifest being.
Slowly they re-assemble themselves into the basic form of the altar, containing the same energies, but in a more concentrated form. Like a clever juggler, he has thrown the elements of himself up into the air, and caused them to land in a neat stack.
As he moves into the sphere of Yesod, he begins to understand the nature of worship, of devotion to the ideal. He seeks to reflect the ideal in himself, attaching it to himself by his devotion, in the path of Luna. He expects the object to return his worship, to show the power of Love in that object's particular form.
He seeks to make himself a vessel for that force, through the path of Cancer, and he seeks to manifest that ideal in the world through the path of Daleth.
The juggler continues to move the elements of the perceived self around, looking for a form that fits the ideal. He continually compares the ideas that come to him against the response to his worship that he felt in Yesod. His ideas become closer and closer approximations of his feelings and religious experiences. As this happens, the force of emotion supports them increasingly, until he becomes the dogmatist, the priest.3
Finally, in Netzach, he perceives for the first time that all of his dogma is not revealed truth, but merely the summation of his own manifest nature. It is a very attractive idea to believe that the integrated personality is the height of creation, and many decide to stay in Netzach for extended periods. Thus Netzach is called False Victory, triumph cut short.
But if he does not stay, he perceives this reflection4 in the path of Mem, by the light of Tiphereth pouring down into the astral nature. In the path of Gemini, he perceives the inherent dualism of all intellectual constructs, that all systems of ideas must end in either paradox, infinite regressions, or tautologies. In the path of Leo he perceives the soul behind the outward self in its fullness, and the manner in which it enlivens the lower bodies and creates a projection of itself in the values the personality has expressed.
He then uses the force of the path of Virgo to separate himself from his own thinking, to weed out those thoughts that are not an expression of his soul. This is the path of doubt, by which the dualisms of the intellect are overcome. The force of Libra, he uses to balance his personal values against those of a more general nature, also seeking to remove from those values anything that is not of the soul.
Through these two paths, and the received force of the soul in Mem, he rises into Tiphereth and the middle triad of the Tree of Life, where he becomes an adept. His path from this point on has already been described in the previous instruction.
In the Temple, the altar of each sub-element is directly under the Tiphereth square of that angle's Sephirotic Cross. The light of the soul, the sun, as it is projected into the sub-element, draws the forces of the lower being into alignment in the form of the altar. It then draws out of each of those forces its spiritual essence, so that the fountain of light springs up from the top of the altar.
When fully invoked in the Temple, each altar will give the sensation of unremitting upward striving, trying to pull down the forces above that form the place of the gods in the temple. The forces of the gods will seem to strive downward in response. But the pillars of the Temple hold them in place, so that the Temple does not collapse from the force of attraction.
Footnotes
1 The so-called Sixth Ray rules the plane in Alice Bailey's system equivalent to Yesod in the Cabala. Both systems agree that this is the plane of the emotional nature. Mars connects to Yesod through the functions of the corresponding chakra. What is being spoken of here is a re-direction of the sexual-emotional energies to a higher purpose. In this system, devotion is considered to be the lowest aspect of the Will.
2 The lion in this instance is the soul in Tiphereth.
3 In the path of Vav, connecting Hod and Netzach.
4 That is, the reflection of the true soul in the integrated personality.
Wednesday, 26 November 2008
Daily Message October 6 2012
"If we open our minds to charm,we oblige find at ease pleasures get taller about us on every block.We oblige continue with the angels that everyday us on every sunbeam,and sit with the fairies who work on every tint."
~ Samuel Smiles
Dashing Draw together and Ruddy Break of day :))) Blessings to you and yours for a magickal day today. At the present time is Saturday, October 6, 2012.
Saturdays are ruled by Saturn. Saturn's presumably limitless harass approximately the Sun connects us to a patronizing world ultra. At the present time is a day of wisdom and appreciation. It's a lovely day to work on spiritual appreciation and direction with the divine. Transmit some time to mull over today and link up with the overall energy. Once upon a time working with stones today swallow to wear turquoise, labradorite, or parallelogram for protection. Use amethyst in amulets.
Tonight's Moon is Past its best, third matter in Gemini. The Past its best Moon is a time for study, meditation, and new magickal work bail out magick designed to banish troublesome energies. The Past its best Moon represents the Idol in her Crone aspect. It's a time to accomplice the wisdom gained out of order life. Afterward the Moon in Gemini, belongings begun now are simply distorted by cool maintain. It's a time for shortcuts, memo, games and fun. The Moon moves concerning Blight at 8:45 p.m. The Moon in Blight stimulates crying liaison amid dash. It pinpoints requests, and chains rise and nurturance. It tends to dwelling concerns. The magickal color of the day is Black, and the incense of the day is Knowledgeable. Reckon an staggeringly magickal day!
Commitment and Blessings,
Jasmeine Moonsong
Sunday, 10 August 2008
Occult Ceremonial Magic And The Power Of Evocation Critique
Recently, I made a comment that criticized the writings of Joseph Lisiewski and referred to anyone who proposed that ceremonial magick must produce verifiable material results in order to be considered successful. I decided to dust off and edit the critique of the book that started this whole movement. It is a rather long article, but I think that it's important and represents my opinion in regards to the camp of materialistic forms of evocative magick. The problem that I have with Lisiewski's book is that he states that a successful evocation must produce outstanding psychic phenomena, such as poltergeist activity, howlings, fire and brimstone, full physical manifestations or else the working has failed. Unfortunately, he has spawned quite a following, so now there are some other practitioners who taken up this argument. I believe that it is my duty as a magician to dispute this movement and point out its obvious flaws.
A while ago, when I read over Joseph Lisiewski's book, Ceremonial Magic to base one's magick on the Golden Dawn and its various ritual techniques, or to use the old grimoires as they exist in print. However, the Golden Dawn had rituals to perform most of the workings required for practical magick, but evocation appeared to defer to the old grimoires as well. Mathers passed around manuscripts and published a few of the old grimoires in English for the members of his order. Since that time, many have used both approaches, but anyone who has sought to master the art of magickal evocation has managed to put together a system of magick based on experimentation, research on the old grimoires and other published materials, and the ritual structures of the Golden Dawn. Whether a magician is a Thelemite, pagan, witch, member of the OTA ("Poke" Runyon's organization), or some other occult persuasion, he or she will use these sources, since there are few if any other sources to examine. What seems to happen is that anyone who masters evocation has to have first developed their own personal system. I honestly can't figure out why this is such a bad thing. I, myself, have gone this route, and I produced a system that not only worked for me, but also worked for others as well.
Joseph also makes a great deal of noise about the inaccuracies that appear to plague the writings of the Golden Dawn, and that those errors came about from the misspellings and omissions found in the book, The Magus, by Francis Barett, which was the supposed source of occult lore for that organization. Of course, The Magus was a poor plagiarism of Henry Agrippa's four books on Occult Philosophy, but for many individuals in the 19th century, it was their only source book for that material. Joseph goes on to say that because of those errors, the entire body of lore belonging to the Golden Dawn is spurious and suspect, and so is all the other lore based on the Golden Dawn, including all of the writings of Aleister Crowley and his spiritual descendants. That would implicate Lon Milo DuQuette as well as yours truly. Joseph has determined that the reason why modern systems of evocation or theurgy don't work is because of these errors.
To impugn all of the writings on practical and evocative magick, from the Golden Dawn to the present, because they contain the errors and omissions first presented in the Magus would assume that no one ever went back to Agrippa's work to find a better source for their material. It would also assume that such errors, if they occur, are either relevant or even important. Occult publications and manuscripts are notorious for containing errors. I had to fix some of the squares that I wanted to use in the latest version of the Book of Abramelin because they had errors in them, and this book was produced from a supposedly purer source, a German version of the same genre that was superior to the original produced by Mathers.
While it is true that there are errors and omissions in a lot of the occult material in print, does it follow that whatever is based upon these writings, errors and all, are themselves egregiously in error? Joseph uses this logic to propose that we should all use the original occult sources, particularly the old grimoires, since they were used by generations of practicing magicians and were therefore, tried and true. Yet anyone who knows anything about the old grimoires will quickly realize how facetious and misleading this statement really is. First off, every manuscript of a given grimoire genre had differences, some had more and some had less - the variances could be quite startling. Secondly, most of the published works are from manuscripts that were much later than the originally proposed dates of origin. What has gotten into print is often from a poor surviving manuscript or redacted from multiple copies. Often, published grimoires are edited and produced by individuals who are historians and not practicing magicians, so errors and lacunae are reproduced so they can be examined from a historical perspective, not a magickal one.
So is Joseph saying that we should go back to the actual manuscript in its native tongue? How many occultists can speak archaic written forms of French, German or Italian, and then, have access to rare books that would be kept in special collections under strict environmental controls. Only certified academics would have access to such works, since few of these books have been electronically reproduced and disseminated. Most occultists and magicians are reliant on those works that are published and made available to the general public, so getting back to the source has its limitations.
Another example of how erroneous this claim is can be found in the example of the grimoire Book of the Sacred Magic of Abramelin, which was translated and published by Mathers in the late 19th century. This book has been revered by occultists and practicing magicians. The book even has urban myths associated with it, that the magical squares contained in it are so potent, just having the book in one's possessions can cause all sorts of phenomena to occur. However, recent scholarship has revealed that the original manuscript used by Mathers was incomplete and full of errors. A new version of this book, which was derived from an earlier and more complete German manuscript, shows, when compared to the older version, just how incomplete and flawed it was. There are more magick squares in the German version than the French version, all of the magick squares are complete (although some have errors) in the German version, and an entire chapter was omitted in the French version that is faithfully reproduced in the German. The ordeal in the German version is 18 months, while it is only 6 months in the French version - the list goes on and on.
Despite all of those numerous errors or differences in the French/Mathers version, many magickal practitioners have attested to the potency and efficacy of this grimoire, even though the version that they have used was published from a flawed and incomplete source manuscript. Were the magicians who used it delusional? Can we trust a published book version of one of the original grimoires without recourse to the spectrum of different original manuscripts used to produce it, ensuring that what we have is correct and authentic? Obviously, the answer to both questions above is "no", so it can't really make much difference. This example alone shows the fatal error in Joseph's declaration, and we must acknowledge that all occult lore has errors, typos and omissions, but that doesn't negate the potency of the magic produced.
Perhaps it might be just as easy to just fix the errors wherever they are discovered. Maybe that would alleviate the problem, although from the perspective of the purest it would make the magickal workings that relied on them doubtful, whether the errors were fixed or not. However, that being said, errors and omissions can't seem to completely negate the efficacy of the grimoire. It comes down to the fact that nothing is perfect, not even the old grimoires had that distinction. Yet Joseph seems to believe that if a page is missing, a letter transposed or a name misspelled, then somehow the whole operation will produce nothing.
I find his logic to be quite challenging even though I strongly disagree, and with, I might add, extreme prejudice. It would seem his opinion is well founded in the older practices of ceremonial magick, where even a minor mistake could nullify the whole operation. However, my experience with magick has shown that such attention to detail is superfluous and even irrelevant. There is an important reason why this is so, and it is simply stated that the domain of Spirit is neither described nor defined by occult symbols even in their most abstract or absolute form, so a variance in them will not alter the outcome. So it would seem that the intent has a greater relevance to the practice of magick than the perfection of ritual execution or the purity of the source of ritual lore.
If someone invokes a spirit named "Duke Imos", and instead calls him "Duke Inos", will that cause the rite to fail? One might expect that something as important as a spirit's name would have to be correct in order for the invocation to succeed, but actually, it does succeed anyway. I have witnessed individuals invoking Welsh pagan deities, massacring their names in a manner that would set a Welshman's teeth on edge, but it doesn't seem to mar the ritual or keep those deities from appearing in some manner. Are such productive outcomes delusions? Are the individuals who made such glaring errors and the people who were also in attendance, mass hallucinating? Of course not! The question that this issue begs is this: Is it the form or the intent of the rite that is important? A medieval magician would say it was the form, but then if he made a mistake and didn't know about it, the magickal operation would probably have worked anyway. I would say that the intent is far more important than the form and experience has shown this, time after time, to be true. Joseph decries minor discrepancies between variations in the lists of spirits and correspondences and deduces that only the use of correct versions will guarantee a successful outcome. This rule has been proven to be wrong, so either Joseph is being highly disingenuous or he is showing a decided ignorance about how magick really works.
Joseph decries the "march to your own drumbeat" mentality of the New Age that has allowed some gross and vulgar practices when it comes to ritual writing and performance, and these include sloppy research, poor substitutions, a lack of practice and shoddy execution. I find that I must agree with his opinion to a certain point, since I often find poor ritual practices exacerbated by the mixing of different spiritual or occult systems with no regard to esthetics, simplicity, continuity or elegance of form. These rituals sometimes even work, although not as effectively as they would if they were written in a consistent manner. Yet this often occurs from a lack of expertise and practice, which can only be gained by experimentation and the evolving of one's work over time.
There are a lot of people working at a beginner's level of expertise in magick and when one examines their rituals, their lack of sophistication is glaringly obvious. However, for some reason their rituals can still work as long as the intent is clear and simply expressed. This is a paradox, but as I have stated, magick is not based on the existence of absolutely and verifiable truths, even in symbolic form. One can actually make a lot of erroneous substitutions and the magick will still work, if the intent is clear. So magick relies first and foremost on the intent of the magician, secondly on her will, thirdly on her imagination and passion, fourthly on her personal practices and mental disciplines, etc. Somewhere down the list of important criteria, one might find that the symbology should be consistent and that the magician should not mix systems, but that is not particularly important. I have seen individuals perform powerful rites using nothing more exotic in terms of magickal regalia than their own index finger and their mundane clothes, and the magick worked. Where Joseph lays down absolute rules about the practice of theurgy, I would make suggestions and establish guidelines for esthetically superior rituals. Unlike Joseph, I am not a snob nor am I a purist - and still, the magick works anyway!
Joseph then gives a rather gloomy analysis of the history of magick, which is interesting but proposes questionable ideas, such as that each age of magick laid the ground work for the next age, and that there is a continuous tradition practiced down through the ages, from the Hermetic Era in antiquity through the Gothic Revival of the 19th century. I don't believe that at all, and there is little to verify any kind of actual unbroken historical lineage from antiquity to today. In my opinion, each age reinvents magick, certainly using ideas and material from previous ages, but in a way that makes it completely new.
For instance, anyone who has examined the Greek Magical Papyri of the Hermetic Era currently in vogue amongst modern practitioners of magick will find that the rites and spells are quite different than anything practiced today, since they represent a very different, if not, lost way of perceiving the world. Whatever is used from these archaic documents must be intensely reworked and rewritten in order to make them useful. Joseph seems to think that the process of rewriting such a ritual is an egregious sin, since the original ritual is lost amidst the rewriting. He gives as an example, the Bornless One rite, which was remade by the Golden Dawn members into one of the most beautiful and powerful rituals in our current arsenal of modern lore. The original ritual is inelegant, crude and was used as a means to perform a powerful exorcism. Yet the new version corrupted some of the words of power or omitted some of them altogether. A modern magician could extract a version of the "Headless One" rite from the original text and make it work, and the Golden Dawn version can be performed, and it works as well. Of course, the magician who uses the original rite isn't actually reading and performing the rite in Koine Greek, but that doesn't seem to matter at all.
This example supports my argument above, that the old rites are given new life by being rewritten and reformed into something new. It is a process that has been used for untold centuries and represents how new ritual lore is developed from the old lore of a previous age. But according to Joseph, we lost our way in the last two centuries, and the magick used today is groundless and ineffective. Of course, I don't agree with him, and I find his statements rather strange. Has he ever tried to use any of the modern rites that he so caustically condemns? The fact that they work is proof enough for the modern practitioner, and if they didn't work, they would have been discarded and replaced with something that did work many years ago.
Frater Barrabbas
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