Tag: NP Basics

Tag: NP Basics

  • 2.6 – Them Pesky Demons are at it Again…

    In the Neo-Platonic tradition, in the grimoires that comprise it, in the writings of Hermes Trismegistus that frame it, and in the writings of Agrippa that provide the most comprehensive resource of the modern occult, there are mentions of demons, maleficent spirits that cause trouble. I would personally rather believe that all spirits are basically neutral, and they don’t have any ill will in and of themselves towards humanity. Unfortunately, the Neo-Platonic writings (and my experience) fail to support this belief.

    Going back thousands of years, mankind has known that there are spirits that are out to make life miserable for humans. It’s in the Bible, the Hesiod, and in the African Traditional Religions. From the steppes of Siberia to the Amazon rain forest, shamans deal with evil spirits every day. Modern cultures have lots of rational ways to explain away the existence of demons, from anti-Christian rhetoric that says the Church is to blame for misrepresenting gods of other cultures (which is true, to a degree), to psychological models that say they’re all in our heads (which is also true, from the perspective implied by the notariqon ARARITA). Regardless of the veracity of these explanations, the pragmatic truth is that if you are doing magick regularly, you will run into spirits that will behave as if they are Demons.

    2.6.1 The Role of Demons

    Fortunately, we have the benefit of thousands of years of occult research on our side. We know from sources like the Bible and the Divine Pymander that the evil spirits are under the authority of God. If you’re into paganism, you’ll find in the story of Pandora’s box that evil spirits contained in a divine spirit pot were sent to plague mankind by Zeus after Prometheus gave us fire. They’re serving god. In the Divine Pymander, Pymander tells Hermes that the Evil Daimon is sent to the impious to drive man further away from the Logos by filling the senses with desire for more sensations than can ever be appeased. In the Bible, evil spirits are sent to set up kings to fall, to reveal the glory of God.

    They are sent by God into the world to wreak havoc in the lives of those who are ignorant of God. Their primary victims are those who have grown ignorant of their Race and Value in God and instead of seeking their Source, people who seek satisfaction in the things of the material world. Demons serve as tempters, bringers of illness, and they serve to create situations that result in spiritual advancement. They perform evil acts, but they do them to draw people closer to God.

    2.6.2 How Demonic Influence Manifests

    In your life, you’re going through all kinds stress that I can’t begin to know about. Job insecurity, financial woes, emotional problems, and sickness plague us all. Most of the people reading this blog have it pretty good compared to poorest of the poor on the planet, but that doesn’t make the problems we face any easier to bear in the moment.

    I don’t believe every bad thing that happens is the result of a demon, but they do happen to be present every time bad things happen. I’m sure it’s a coincidence, really. They could just be attracted to bad things… sure… that could be it…

    Alright, I really do think all bad things that happen are the result of demonic activity. I’m a Christian, for Christ’s sake. “We wrestle not against flesh and blood, but against powers, principalities, and wickedness in high places.” It’s the simple truth.

    They set the stage for pain and suffering, they sit at the edges of our sphere whispering thoughts that sound a lot like our own, speaking fear and doubt and anger and anguish and despair into our minds. They entice our senses with lights and shining things. They use the people at work like pawns to challenge us, to bring us to the brink of catastrophe. They influence kings, presidents, princes, senators, congressmen and women, people in power across the lands of the earth to create a realm that will drive those with an understanding of their race and value closer and closer to the Logos within.

    Pretty nasty, really. And as annoying as hell.

    2.6.3 How to Deal with the Bastards

    Demons are under God’s authority. God’s within. We deal with spirits in every ritual. We have the names of the demonic princes from Agrippa’s Book 2, chapter 7. We know how to make talismans and spirit pots. They can only do what they’re allowed to, and God sets the boundaries.

    The fastest way to lessen the effects of the evil spirits is to put the Demonic Kings in spirit pots and bind them with melted lead sealed with the Names of the four Elemental Kings. I’ve got a makeshift version of this on my altar at the moment. It hasn’t completely eliminated bad things from happening, but it sure has cut down on the extremes of my emotional reactions to bad things when they come. That in itself robs the demons of their powers over us and our lives.

  • 2.6 – Them Pesky Demons are at it Again…

    In the Neo-Platonic tradition, in the grimoires that comprise it, in the writings of Hermes Trismegistus that frame it, and in the writings of Agrippa that provide the most comprehensive resource of the modern occult, there are mentions of demons, maleficent spirits that cause trouble. I would personally rather believe that all spirits are basically neutral, and they don’t have any ill will in and of themselves towards humanity. Unfortunately, the Neo-Platonic writings (and my experience) fail to support this belief.

    Going back thousands of years, mankind has known that there are spirits that are out to make life miserable for humans. It’s in the Bible, the Hesiod, and in the African Traditional Religions. From the steppes of Siberia to the Amazon rain forest, shamans deal with evil spirits every day. Modern cultures have lots of rational ways to explain away the existence of demons, from anti-Christian rhetoric that says the Church is to blame for misrepresenting gods of other cultures (which is true, to a degree), to psychological models that say they’re all in our heads (which is also true, from the perspective implied by the notariqon ARARITA). Regardless of the veracity of these explanations, the pragmatic truth is that if you are doing magick regularly, you will run into spirits that will behave as if they are Demons.

    2.6.1 The Role of Demons

    Fortunately, we have the benefit of thousands of years of occult research on our side. We know from sources like the Bible and the Divine Pymander that the evil spirits are under the authority of God. If you’re into paganism, you’ll find in the story of Pandora’s box that evil spirits contained in a divine spirit pot were sent to plague mankind by Zeus after Prometheus gave us fire. They’re serving god. In the Divine Pymander, Pymander tells Hermes that the Evil Daimon is sent to the impious to drive man further away from the Logos by filling the senses with desire for more sensations than can ever be appeased. In the Bible, evil spirits are sent to set up kings to fall, to reveal the glory of God.

    They are sent by God into the world to wreak havoc in the lives of those who are ignorant of God. Their primary victims are those who have grown ignorant of their Race and Value in God and instead of seeking their Source, people who seek satisfaction in the things of the material world. Demons serve as tempters, bringers of illness, and they serve to create situations that result in spiritual advancement. They perform evil acts, but they do them to draw people closer to God.

    2.6.2 How Demonic Influence Manifests

    In your life, you’re going through all kinds stress that I can’t begin to know about. Job insecurity, financial woes, emotional problems, and sickness plague us all. Most of the people reading this blog have it pretty good compared to poorest of the poor on the planet, but that doesn’t make the problems we face any easier to bear in the moment.

    I don’t believe every bad thing that happens is the result of a demon, but they do happen to be present every time bad things happen. I’m sure it’s a coincidence, really. They could just be attracted to bad things… sure… that could be it…

    Alright, I really do think all bad things that happen are the result of demonic activity. I’m a Christian, for Christ’s sake. “We wrestle not against flesh and blood, but against powers, principalities, and wickedness in high places.” It’s the simple truth.

    They set the stage for pain and suffering, they sit at the edges of our sphere whispering thoughts that sound a lot like our own, speaking fear and doubt and anger and anguish and despair into our minds. They entice our senses with lights and shining things. They use the people at work like pawns to challenge us, to bring us to the brink of catastrophe. They influence kings, presidents, princes, senators, congressmen and women, people in power across the lands of the earth to create a realm that will drive those with an understanding of their race and value closer and closer to the Logos within.

    Pretty nasty, really. And as annoying as hell.

    2.6.3 How to Deal with the Bastards

    Demons are under God’s authority. God’s within. We deal with spirits in every ritual. We have the names of the demonic princes from Agrippa’s Book 2, chapter 7. We know how to make talismans and spirit pots. They can only do what they’re allowed to, and God sets the boundaries.

    The fastest way to lessen the effects of the evil spirits is to put the Demonic Kings in spirit pots and bind them with melted lead sealed with the Names of the four Elemental Kings. I’ve got a makeshift version of this on my altar at the moment. It hasn’t completely eliminated bad things from happening, but it sure has cut down on the extremes of my emotional reactions to bad things when they come. That in itself robs the demons of their powers over us and our lives.

  • 1.4 – Why we’re here: The Great Work in a NP Magical System

    “The Great Work”

    A magnificent phrase, eh? I’ve been through so many online debates and discussions about what the Great Work “means” that it isn’t even funny anymore. There are those who say it is “attaining unity with the Divine.” Others say it is becoming the best that you can. Others believe that every person has their own Great Work to do, that it represents the climactic culmination of all their efforts in life.

    In tracking back the phrase in the esoteric community, I ended up back with the Alchemists. I’m sure it goes back further, but I’ll be damned if I can find it quickly enough to suit my purposes. If anyone has any input, let me know. 🙂

    Briefly (there’s never enough space), the alchemists saw the Great Work as the accomplishment of a spiritual transformation. It was also seen as the creation of the Philosopher’s Stone, a stone with the ability to turn base materials into finer materials, like lead into gold. One couldn’t create the Philosopher’s Stone (in my opinion) without being spiritually “advanced.” The process of creating the Stone resulted in perfection of the person, and the perfection of the person resulted in the ability to create the Philosopher’s Stone. There’s a marriage here of physical and spiritual elements that I think cannot be stressed enough.

    In the NP context, the goal of man is to return to the Source of all that is. The Philosophers saw this as a process of training the mind to think like a God without becoming falsely proud. Plotinus speaks of the process as “reclaiming” our race and value. I love that concept.

    It isn’t becoming a God. (You’re already a manifestation of “the good,” “the One,”, the “Primum Mobile.) It’s a process of remembering where you came from. The reason we forget is detailed in the Enneads of Plotinus, and they’re an interesting read. Here’s an excerpt that pertains:

    The souls peering forth from the Intellectual Realm descend first to the heavens and there put on a body; this becomes at once the medium by which as they reach out more and more towards magnitude [physical extension] they proceed to bodies progressively more earthy. Some even plunge from heaven to the very lowest of corporeal forms; others pass, stage by stage, too feeble to lift towards the higher the burden they carry, weighed downwards by their heaviness and forgetfulness.

    It must be noted, however, that the process of reclaiming your race and value did not result in anything spectacularly fabulous. No lightning from the fingertips, or flaming balls of fire. What it did result in was a change in the person you are. It changed the way you acted and interacted with everything else. You remember you’re here, and what your purpose in life is, and you’re suddenly happy. You see things as a whole complete process, and the painfulness of the moments of sadness are gone, and the moments of joy are magnified. It was a philosophical change, a change of Mind that brought satiety, the sense of being completely fulfilled. And if you weren’t feeling that way, you had forgotten, and needed to remember where you were from again.

    So Plotinus said there’s two ways to remember your race and value. You honor the things of the higher realms, and dishonor the things of the lower realm. I’ve turned this into contemplative method of getting rid of the horrors of embarrassing moments that haunt you through your life. I broke it into steps at this link.

    Asceticism blossomed under this philosophy. Lots of Gnostics took up the mantra of “all things material are evil and to be avoided at all costs.” This view influenced a lot of the early Christians too. Paul, for instance, expresses a lot of ascetic notions in his writings in the New Testament.

    Iamblichus, meanwhile, took things down a different route. He was a “wee bit” more into the Hellenised Egyptian mythology. As a result of his initiations into the Egyptian mystery cults, he participated in the Theurgic rituals of his day. I’m intensely jealous. In the Theurgia, his reply to a letter written by Porphyry criticising Theurgy, he explains how working with the spirits of the higher realms results in getting you closer to God. He also talks about our role in this realm of matter.

    Each level of emanation from the higher realms, each entity that inhabits the realms between the material and the Source of Everything has a purpose. We are also manifestations, and our greatest goal as magicians is to remember that we are emanations of God, and that we are here to do something specific. The Work is a process of learning what that purpose is, and how we’re supposed to accomplish that purpose while we’re here. We work with the spirits to learn, and to be raised higher and closer to God, but at the same time, we guide them in their ministrations here in the realm of matter, because that’s where we fit into the hierarchy of things. We’re the part of God that came to matter (Nature) out of love for matter to care for the matter and minister to it through the actions of the spirits on the higher levels. The trick is to remember what we’re here for, and then to learn to do it the right way.

  • 2.5 – Spirit Pots

    I hope you enjoyed the update on the Bune spirit pot earlier. That particular vessel is an example of the brass vessel described in the Goetia within the Lemegetton. The Lemeggeton is a Solomonic grimoire, and like all the grimoires I’ve seen, it is fundamentally rooted in the Neo-Platonic system we’ve been discussing. Persona

  • 2.5 – Spirit Pots

    I hope you enjoyed the update on the Bune spirit pot earlier. That particular vessel is an example of the brass vessel described in the Goetia within the Lemegetton. The Lemeggeton is a Solomonic grimoire, and like all the grimoires I’ve seen, it is fundamentally rooted in the Neo-Platonic system we’ve been discussing. Personally, I place the spirits of the Goetia in the elemental realm, mostly within the sphere of the Aire.

    Spirit pots are an interesting subject. I don’t think they are the specific product of the Neo-Platonic system, but like the brass vessel in the Goetia, they certainly fit nicely into the scheme of things. In Greek mythology (at least in Hesiod from over 500 years before Christ), there’s the story of Pandora’s “Box,” which in the original Greek was a jar. The jar as a vessel for trapping spirits can be found in many cultures, and frankly, I can’t tell whether it originated in one culture and traveled, or if it’s a universal constant across all cultures. The use of pots to contain spirits or their effects can be found in Persian stories in 1001 Arabian nights (along with rings), African Tribal Religions, Hesiod in the Greek traditions, and even in the Bible in the form of the Ark of the Covenant. (Ok, that might be stretching it a bit, but functionally, it’s the same thing.)

    The reason I bring up the spirit pot in the context of this system is because it’s going to play a significant role when I get back to the Glyph.

    My understanding about spirit pots in Palo and Hoodoo practices is that they are usually homes for spirits specific to the magician. That is to say, the spirits in a Palo or Hoodoo pot aren’t going to be conjured at any given time by three or four hundred magicians reading from the same grimoire. I don’t know how many magicians are working with Bune at any given time, but I’ve talked to at least three other magicians who have worked with Bune, and God knows how many other mages or would-be demonologists are summoning Bune right now.

    Spirit pots can be made for any spirit. They generally seem to function like an icon to a saint. Burning candles in its vicinity with a statement of intent results in a manifestation of the desired outcome in the way the Spirit interprets the request. For instance, asking to get a specific dollar amount has resulted in Bune providing a huge series of very lucrative opportunities in my chosen line of work. Bune hears the request and goes about manifesting it according to his role, his designated nature. It’s like the dollar figure gets filtered through a Jupiter-Sagittarius screen and then manifests in my physical sphere.

    Other manipulations of the spirit pot have provided results that have led me to the conclusions I currently hold. Polishing the lid resulted in clearer manifestations. Placing it in an exalted status on my altar by putting it on a stand resulted in more authoritative results. I went from working with co-workers on projects to working directly with management. The spirit pot has given me the ability to fine-tune my interactions with Bune in a way that I wouldn’t have had otherwise.

    Making a spirit pot is easy. A friend made one out of a paper box. All you need is a container, the means to get the spirit’s attention, and something to inscribe the appropriate seals around it to influence the Spirit’s activities in your sphere. I prefer metal containers for their durability. I like to inscribe metal with my dremel tool. It’s fun. The Spirit’s representation should be at least its name and/or its seal. Any corresponding materials that are in tune with its nature can be included. I have dirt and rocks from my local bank in Bune’s pot, along with things from the same line of 777 that Crowley puts Bune on.

    The names that constrain the Spirit’s influence should be representative of the macrocosm. Ideally, all seven classical planets and the Primum Mobile should be represented in your work with the Spirit. For example, the names on the front of the Mathers-Crowley version of the brass vessel in the Goetia are “AShR AHIH: GBRiAL: MIKAL: HANIAL:”. From the GD interpretation of things, these are the God-Name of Kether, the GD Archangels of the Moon, Venus and Mercury. On the back is the notariqon ARARITA (One is His Beginning: One is His Individuality: His Permutation is One) followed by ChShMLIM, the name of the order of angels of the Sun, and Tzadkiel, the Archangel of Jupiter. Mars and Saturn can be found on the Secret Seal of Solomon, and Michael on the Triangle of Art.

    At the very least, the Spirits in charge of the Spirit you’re working with should be inscribed somewhere on the pot. This ensures the Spirit is constrained to operate with your best intentions in mind. This is more important with the troublesome “demonic” entities than with the neutral or angelic spirits, but it can never hurt.

  • 1.3 – Spirits: Why we Work with ’em, How we Work with ’em

    Now we get to the meat of the matter. This is the post I’ve been looking forward to the most. Unfortunately, I’m short on space. My posts don’t look that big when I’m writing them, but then they’re huge on the blog. So I’ll keep it brief. I did finally break down and get a web page hosting service, so as soon as I find some nifty templates and do some quick-and-easy plug and play stuff, I’ll have a web site with the space for the huge rambling dissertations I’m fond of writing. 😀

    1.3.1 Why we Work with Spirits

    In the NP system, we work with the Spirits to get closer to God. This is called theurgy. Iamblichus, a student of Plotinus, taught that working with the Spirits was a means to purify the sphere of the magician, to make it more like the creator and less like the created. He recognized that when you conjure up a Spirit of Mars, you’re working with something on a higher level, and that something has emanated something into what eventually manifested as you. As it is more pure, its very presence close to your sphere purifies your own sphere, restoring a bit of the awareness of your own divinity as it relates to the powers over which that particular spirit presides.

    From the Thomas Taylor translation of Iamblichus’ Theurgia (Section IV, Chapter II):

    “in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods.”

    1.3.2 How we Work with Spirits

    The chapter I quoted from is in the context of how Iamblichus taught that we are to interact with spirits. He was addressing an argument from Porphyry, another of Plotinus’ students, who asked why a mortal man in the flesh would be conjuring a “superior” being, and then turn around and command it to act in such-and-such a way. (I’m paraphrasing.)

    The answer is that while yes, we are in matter, we are of two parts, the divine and the flesh. The divine aspect of the self has existed since before time within the One, God, who emanated down through all the spheres and beings and elements and stuff-ness of everything. The flesh part is the temporary shell of the divine spirit, and while it is lower in the cosmic hierarchy, the spirit within is still in authority. Therefore, the magician surrounds the material part of themselves with the symbols of the divinity within, and petitions the higher spirits to appear using the classic conjuring orations from such sources as the grimoires.

    The Spirits (and I’m including the “gods”, angels, daemons, elementals, or whatever else you would call them in your branch of the Western Mystery Tradition) appear in response to the conjurations because they have a vested interest in us. They are also aspects of the One within us. However, they are of a different form, and in that form they don’t have the same capacities that we do. Once they appear, the differences in the nature of our emanation place us in a position of authority over the spirits, and we are therefore able to “command” the spirits to do our bidding.

    Now, the basic formula for conjuring the spirits is pretty simple. You surround yourself with the things the spirit has an affinity for. Each Spirit is responsible for emanating an aspect of the One into the material realm. Michael, Archangel of the Sun, is responsible for emanating the things that manifest with a solar nature in the material realm. You surround yourself with the things that have solar properties to get his attention, and conjure him in the name of God that describes his function. Now, as a ceremonial magician, the best thing you can have that Michael has emanated into the material realm is his Arch-angelic Seal that he revealed to magicians. His Name itself is the means he revealed himself to this realm. The names of God that are associated with him are also revealed by Michael into this realm in order to establish contact with him.

    So to conjure Michael, you would burn some solar incense, wear the seal of Michael, and conjure him in the Name of God associated with the Sphere of the Sun, “Eloahv Da’at.” (Your spelling may differ.)

    When Michael appears, you explain your need, remembering that yes, he is superior to you in some ways, but at the same time, you are his boss (in a VERY spiritual way). That is to say, the Logos within you is the same Logos Michael receives his orders from.

    If you’re commanding the Spirits from the authority of the part of yourself that is the flesh, you’ll get no results. As a Christian, I know that I have been “Born of the Spirit,” and my work with my HGA has resulted in certain “initiations” that grant me the awareness of my Roles and Responsibilities in the cosmic Hierarchies, so I’m getting pretty consistent results. Not always pleasant from the mundane perspective, but always beneficial.

    So the proper order for conjuring the spirits is:

    1. Be right with God. Know your place. “Thou hast cleansed me with hyssop, oh Lord!” and so forth. (Remember in the Exorcist, the priest kept chanting, “It is not I, but Christ that commands you…”)
    2. Have the seal of the spirit.
    3. Call the spirit (“Thou spirit Michael, I conjure thee here in the name of the Most High God, in the Name of the Logos-Christ within me, in the name Eloahv Da’at, to appear before me in this crystal…”)
    4. Explain what you want from the Spirit. (It’s a good idea to get confirmation that it understands, and have it tell you how it will do what it agrees to.)
    5. Thank the Spirit, and bid it to go and do as it agreed.

    Pretty simple, eh? The rest of the details of the various grimoires and such are cultural necessities. That means that when the Almadel has you make a Beeswax Angel Conjuring Device, you make a Beeswax Angel Conjuring Device if you expect to work with the spirits of the Almadel. If you’re OK with working with something that MIGHT be LIKE the spirits of the Almadel, you’re free to make your own adaptations, but the results are not guaranteed. I must stress, you have to know the rules before you can break them.

    The three stages of Classical Education are Grammar, Logic, and Rhetoric. Grammar teaches the basic building blocks, Logic teaches how the building blocks are assembled, and Rhetoric is the stage where you demonstrate your understanding of the pieces and parts by assembling them in new ways.

    The Grimoires themselves contain the elements of the Grammar stage. Lists of spirits. Means of contacting them. Performing the instructions in the Grimoires brings you in touch with the Spirits, who teach the Logic stage. After you’ve been “initiated” you advance to the Rhetoric stage, and you can make things up based on your knowledge and understanding gained from research AND experience. I’m not advocating Chaos Magick, but I’ve grown to recognize the elements of Chaos Magick that are true in certain contexts. What gets on my nerves is that Chaos Magick doesn’t give magicians the context necessary for success. :sigh: I’ve ranted on that elsewhere.

    So much for keeping it brief. 🙂

  • 2.4 – Elemental Kings

    Ahh, the Elemental Kings… I’m just going to jump into this with minimal preamble. It’s been a long week already.

    In the Second Book of Occult Philosophy, Chapter 7, Agrippa provides a table that presents the Scale of the Number Four. In this Table, the Kings of the elements are listed as the Four Angels ruling over the corners of the world. Under them are the Four Rulers of the Elements, the Four Princes of Spirits, and the Four Princes of “Divels, offensive in the Elements.”

    Fire Air Water Earth
    Four Angels ruling over the corners of the world. Michael Raphael Gabriel Uriel
    Four rulers of the Elements. Seraph Cherub Tharsis Ariel
    Four Princes of divels, offensive in the Elements. Samael Azazel Azael Mahazael
    Four Princes of spirits, upon the four angels [angles] of the world. Oriens Paymon Egyn Amaymon

    2.4.1 – Four Angels – The Kings

    Personally, when I work with the Kings of the Elements, I prefer to work with these Angels. I’ve got an angelic connection in general with my Work, and I figure if it’s working as well as it is, why mix things up?

    For years, I’ve thought the LBRP got the angels from the Bedtime Sh’Ma, a Jewish version of “now I lay me down to sleep.” I was very pleased to discover they are also considered the angels of the corners of the Earth in Agrippa’s system. The GD got most of their stuff from Francis Barrett’s The Magus anyway, and that was plagiarized from Agrippa almost 100%. Seeing the angels here as the Kings of the Elements has helped me further understand that Angels can share names without sharing their personage. I mean, Michael, King of Fire isn’t going to be the same as Michael Governor of the Sun. There are similitudes, of course, but that doesn’t make them the “same” being. Even if they were the same being, in the office of the King of Fire, Michael will not be behaving as the Governor of the Sun.

    One nice thing about discovering these guys are the Kings of the Elements is that I’ve been doing the LBRP in ignorance for years. I’ve managed to build up as decent a relationship with them as can be hoped for, considering the depths of ignorance I was wallowing in.

    2.4.2 – Four Rulers of the Elements – Angelic Orders

    If you look at the sigils of the ten countenances of God in the Magical Calendar, you’ll see that the names of the angels ruling the planet/sphere are written on one side of the talismans along with the names of their respective Angelic Orders. I believe these are the Orders from which each Angelic King draws their legions of helpers. In working with these spirits, I’m placing the names of the Angels on their talisman along with the name of the Order of Angels presented here.

    2.4.3 – Four Princes of “Divels,” Offensive in the Elements

    These spirits represent the malefic aspects of the elements. While Michael might represent a controlled flame, like a candle or a hearth, Samael would represent a burning house. Both are aspects of Fire, and it is important to note that the Princes of Divels are under the authority of the Kings of the Elements.

    2.4.4 – Four Princes of Spirits

    These four Princes represent the “neutral” spirits of the elements. They are like the worker bees of the elements, in my experience. They, and their assigned legions, are the ones that oversee the manifestation of the elemental manifestations of the directives of the spirits higher up in, uhm, hierarchy.

    2.4.5 Working with the Elemental Kings and their Princes

    Now, with the above overview in mind, and remembering the way magicians work with the hierarchies of the spirits, a multitude of possibilites becomes available to the resourceful magician. In terms of the Great Work, we know from the Divine Pymander chapter of the Corpus Hermeticum that the Logos (manifested as the HGA in my interpretation of this system) abides with the righteous and sends an evil Daemon to confound the impious through their sphere of sensation, causing them to be further removed from their memories of their race and value as manifestations of God.

    Later in the series, I’ll be getting into more practical work with the Kings that specifically relates to the topic of the four Kings and the eight Princes listed by Agrippa.

    I did a ritual the other day with the Four Kings that has shed a lot of light on the subject in general in my personal Work, and I’ll be posting about it separately.

  • 2.4 – Elemental Kings

    Ahh, the Elemental Kings… I’m just going to jump into this with minimal preamble. It’s been a long week already.

    In the Second Book of Occult Philosophy, Chapter 7, Agrippa provides a table that presents the Scale of the Number Four. In this Table, the Kings of the elements are listed as the Four Angels ruling over the corners of the world. Under them are the Four Rulers of the Elements, the Four Princes of Spirits, and the Four Princes of “Divels, offensive in the Elements.”

    Fire Air Water Earth
    Four Angels ruling over the corners of the world. Michael Raphael Gabriel Uriel
    Four rulers of the Elements. Seraph Cherub Tharsis Ariel
    Four Princes of divels, offensive in the Elements. Samael Azazel Azael Mahazael
    Four Princes of spirits, upon the four angels [angles] of the world. Oriens Paymon Egyn Amaymon

    2.4.1 – Four Angels – The Kings

    Personally, when I work with the Kings of the Elements, I prefer to work with these Angels. I’ve got an angelic connection in general with my Work, and I figure if it’s working as well as it is, why mix things up?

    For years, I’ve thought the LBRP got the angels from the Bedtime Sh’Ma, a Jewish version of “now I lay me down to sleep.” I was very pleased to discover they are also considered the angels of the corners of the Earth in Agrippa’s system. The GD got most of their stuff from Francis Barrett’s The Magus anyway, and that was plagiarized from Agrippa almost 100%. Seeing the angels here as the Kings of the Elements has helped me further understand that Angels can share names without sharing their personage. I mean, Michael, King of Fire isn’t going to be the same as Michael Governor of the Sun. There are similitudes, of course, but that doesn’t make them the “same” being. Even if they were the same being, in the office of the King of Fire, Michael will not be behaving as the Governor of the Sun.

    One nice thing about discovering these guys are the Kings of the Elements is that I’ve been doing the LBRP in ignorance for years. I’ve managed to build up as decent a relationship with them as can be hoped for, considering the depths of ignorance I was wallowing in.

    2.4.2 – Four Rulers of the Elements – Angelic Orders

    If you look at the sigils of the ten countenances of God in the Magical Calendar, you’ll see that the names of the angels ruling the planet/sphere are written on one side of the talismans along with the names of their respective Angelic Orders. I believe these are the Orders from which each Angelic King draws their legions of helpers. In working with these spirits, I’m placing the names of the Angels on their talisman along with the name of the Order of Angels presented here.

    2.4.3 – Four Princes of “Divels,” Offensive in the Elements

    These spirits represent the malefic aspects of the elements. While Michael might represent a controlled flame, like a candle or a hearth, Samael would represent a burning house. Both are aspects of Fire, and it is important to note that the Princes of Divels are under the authority of the Kings of the Elements.

    2.4.4 – Four Princes of Spirits

    These four Princes represent the “neutral” spirits of the elements. They are like the worker bees of the elements, in my experience. They, and their assigned legions, are the ones that oversee the manifestation of the elemental manifestations of the directives of the spirits higher up in, uhm, hierarchy.

    2.4.5 Working with the Elemental Kings and their Princes

    Now, with the above overview in mind, and remembering the way magicians work with the hierarchies of the spirits, a multitude of possibilites becomes available to the resourceful magician. In terms of the Great Work, we know from the Divine Pymander chapter of the Corpus Hermeticum that the Logos (manifested as the HGA in my interpretation of this system) abides with the righteous and sends an evil Daemon to confound the impious through their sphere of sensation, causing them to be further removed from their memories of their race and value as manifestations of God.

    Later in the series, I’ll be getting into more practical work with the Kings that specifically relates to the topic of the four Kings and the eight Princes listed by Agrippa.

    I did a ritual the other day with the Four Kings that has shed a lot of light on the subject in general in my personal Work, and I’ll be posting about it separately.

  • 2.3 – The Joys of Making Talismen

    Sorry about the hiatus. It’s been a long couple of weeks. Don’t conjure Jupiter spirits for wealth and prosperity if you don’t want to work your tail off.

    On with the Joys of Making Talismen!

    Note: A friend suggested that the plural of talisman is talisma. Dictionary.com says it’s Talismans. I prefer Talismen, because it makes me think of them as little “men,” entities in their own right. However, I make fun of people who would rather be wrong because they like it better, and hypocrisy has been rearing its ugly head in my sphere too much recently. I’ll leave the title for consistency’s sake, but going forward, it’s “Talismans.”

    2.3.1 – What’s a Talisman?

    A Talisman is a symbol or seal inscribed or drawn on an item in order to attract the forces represented by that symbol. In Solomonic work, you can draw a seal of a spirit on paper surrounded by the appropriate names of God or what have you, and that is a talisman. Solomon’s Ring is a talisman. My Spirit Pot is a talisman. Franz Bardon’s Fluid Condensers are talismans. Your consecrated elemental weapons can be considered talismans. A talisman is any physical representation of a spiritual force or being that draws the powers of that force or being into the manifest realm.

    My favorite talisman story is Joseph Smith’s (thanks, Scott!). He carried a tin Jupiter Talisman drawn from Agrippa’s planetary tables with him wherever he went. I think there’s a record of it on his person when he was arrested on the way to Utah with his Mormons, and he was wearing it when he died.

    2.3.2 – What is a Talisman good for?

    Talismans are used for a number of things. Agrippa has the planetary tables that can be inscribed on their appropriate metals, and these will bring healing, joy, love, martial prowess, or whatever planetary energy you’re interested in drawing down at the moment. The astrological weather is important to consider when inscribing these things though. A planetary talisman is a long-term snapshot of the qualities of the rays of that planet when it was created. I have a Mars talisman I created while Mars was in Sagittarius and nicely aspected by other planets.

    In the previous post, I talked a little about how we work with the planets using their Intelligences and Spirits. A key way to get these guys’ attention is by calling them by name while holding their planetary talisman in your hand. The Talisman is already drawing the forces conducive to the spirit’s manifestation, and when you conjure it by name or seal, it’s easier for that spirit to appear. That’s great for specific Workings, but there’s a more sublime purpose behind creating talismans in your pursuit of the Great Work.

    If you’ve read my book, A Modern Angelic Grimoire, you know about the Table of Practice. The Table of Practice I discuss in that book is based on the one from Trithemius’ Art of Drawing Spirits into Crystals. A magician conjuring a spirit places their skrying media (a crystal ball or bowl of water, for example) in the center of the Table. The Table has the seven planets’ symbols and the names of the angels that rule them around the outside edge, the names of the four angelic elemental Kings, and a Triangle with symbols in the corners:

    From a friend in Australia, I learned of a more elaborate Table of Practice described in the Ars Paulina. She created a beautiful Table of Practice, painting the seals of each planet on wood, then coating it with a few coats of polyurethane. It’s incredible.

    I had been making various talismans for specific Workings, a couple of lead talismans to bind some wandering spirits for my mother-in-law, and a Michael talisman for some other exorcism rituals, and it “occurred” to me to create a talisman for each of the planets that could be easily transported, a portable Table of Practice and seven specific talismans of each planet for specialized planetary work. I did so, and as I completed each of the talismans, the beams of that sphere would be focused directly into my own sphere. When I had finished the seventh talisman, I had a complete microcosm of the planetary spheres. Shortly after this, I received an epiphany, which will be discussed in more detail when we get to Section 3.0. For now, know that putting the talismans together in their appropriate places on your altar space creates a harmonizing and stabilizing effect in your sphere, and serves as a long-term ritual that continues to adjust and attune your sphere as you go on about your business.

    The Table of Practice, by its very existence, eliminates the necessity of the pentagram and hexagram rituals of the Golden Dawn. It takes longer to make, but the investment of time and effort takes place early on, and the return on the investment is awesome. You end up with the permanent effects of the pentagram and hexagram rituals in your sacred space.

    2.3.3 – Making the Talismans

    When you make a talisman, you are interacting directly with the spirit that rules the forces you’re “trapping” in the object. The result is a change in your own sphere in relation to the forces you’re working with. You get a little wiser, a little more knowledgeable. At the same time, as you’re engraving the metals, or smelting the alloys, or sanding the nearly-finished product, you receive guidance, instruction, and are led to insights about the nature of the entity or forces you’re working with. It’s a very contemplative and meditative exercise that requires long periods of trance-state brain activity. Making a talisman results in taking a step in the Great Work.

    Making talismans is fun, too. I use a dremel tool, fiberglass resin, the metals of the planets (Lead, Tin, Iron, Gold, Copper, Mercury, and Silver), wood, and other appropriate materials. I’ve learned a bit about metallurgy, wood carving, embossing, and how not to use a propane torch in your kitchen. There are risks associated with heavy metals, like lead and mercury, and risks associated with natural things, like the toxicity of Yew, and proper precautions must be made. This should never keep you from making the talismans though.

    Taking the proper precautions is part of the experience, and teaches you aspects of the planets the metals represent as well. Saturn inappropriately concentrated in your sphere will have the spiritual equivalent of the effect of inappropriate amounts of lead in your body. Integrating the Moon into your sphere has a similar effect to drinking silver nitrate, and combining the lunar energies with solar energies inappropriately will block the ability to absorb and process the solar powers, the same way silver nitrate blocks the ability of the body to process sunlight into Vitamin D when you go into the sunlight after taking too much silver.

    The process I follow when I make a talisman consists of identifying an opportune time astrologically, when the planets associated with the talisman are well aspected. Then in the right hour, I’ll conjure the appropriate spirit, and then perform the Work required to make the talisman. While I’m working, the spirit communes with me, and that interaction is wonderful. Then when it is finished, I’ve got a physical representation of the powers I want to work with. Then I can use it at the right time.

    When I do a solar rite, I’ll use my solar talisman. Right now, for instance, I’ve got a stand with a picture on it over the top of an orgone generator that’s resting on my talisman of the Sun. The Talisman’s forces are being focused up through the orgone generator, enhanced by the properties of the generator, and then “beamed” into the picture. It’s an entire ritual performed without requiring the conjuration of any spirits, or the drawing of any circles, or the waving of any elemental weapons.

    That’s the beauty of talismans, but at the same time, you don’t want to make a talisman for every magickal act. There are occasions where you don’t need a permanent or even long-term representation of a spiritual force. It’s tempting to make a talisman for every spirit you want to work with, but ultimately you’ll end up with a few hundred talismans and nowhere to put them. As your ritual space becomes more and more cluttered, your life will get more and more cluttered. Use good judgment in determining what you really want the talisman for, and remember it’s a long-term investment.

    I’ve got this spirit pot with Bune in it, for instance, and I. will. for. the. rest. of. my. life.

    Unless I decommission it.

    2.3.4 – Decommissioning Talismans

    When you’re ready to move on to the next step, you can decommission the old talismans you’ve got hanging around. When creating them, you poured a lot of time and effort into identifying the seals and symbols required, gathering the elements, and putting them together. Some indications that it’s time to decommission the talisman are that it has accomplished its desired outcome, or you’ve discovered the properties of the forces you worked into the talisman aren’t in harmony with your intent. The spirit of the talisman might be directing you to decommission it, or you might be prompted by your HGA to eliminate this force from your sphere. When these things happen, you need to break the talisman down to its component parts and thank the spirit of the talisman for its work. For metal talismans you’ve engraved, melt the metals again to restore them to their “blank” state. Wood materials you can burn and scatter the ashes somewhere where they will be sent to the ends of the world, like a convenient river or a stiff breeze. Paper talismans should be burned as well.

    Note: Mercury and lead cannot be dumped in nature. You’ve got to extract Mercury and store it properly in glass or iron. Lead you can melt under a filtered ventilation system, and reuse later.

    Tin and copper and any other planetary metal can be pretty easily melted using a propane torch and some creative research on Google.

    If you can’t melt your talisman, like if it’s iron that you’ve engraved, you can file down the images, and then sand them down until the iron is blank. Drop the lump in some salt for a while too, or anoint it with Holy water. Try to keep the materials you’ve put into your talismans, if possible. You’ll have another use for them eventually.

  • Cthulhu Comments

    So Cthulhu was reading the comments on my blog today, and he saw Wind’s comment “it makes me wonder… you attained your HGA some time ago and you’re just figuring out that you want to serve mankind now? Maybe the path ain’t what I thought it was.”

    “Mlaroeognhchth!”

    “Yeah,” I said, “I get that all the time.”

    “Granachlethtulku?”

    “Nah, I’ll just write a blog post.”

    “Ng yalthkaz ruek.”

    “Heh, yeah, I know, right? But I’ll just put it in English my way. It’s not so messy.”

    This is one of the reasons I started writing the blog and eventually got around to starting the Supernatural Assistant course. The fact is, the path isn’t what a lot of people think it is. The HGA isn’t instant enlightenment. It isn’t a path to becoming compassionate and wise and everything you think a spiritual guru or enlightened Master is supposed to be. It’s nothing like the point of Eastern Mysticism at all.

    The HGA is primarily a spiritual assistant. It’s got the powers of a lot of the entities from the Lemegeton, entities largely considered “demonic.” It also has the power to bring you entities often considered Demonic. It’s also a straight and direct line of communion with your Source. It’s also a powerful motivator and Teacher, a Guide that can direct you to spiritual wisdom and the whole guru thing. It can help you attain compassion and service to others, if that’s your purpose in life.

    But it’s not a given. Just because you can talk to your HGA doesn’t mean you will. Just because you can have it make troops appear to frighten off your King’s enemies doesn’t mean you’ll ever be in a position to need that.

    The primary goal of the HGA is to help you do more magic. More magic causes spiritual transformations that may lead to compassion, or it may lead to wisdom, or it may lead to wealth, or something like that. But there’s no guarantee, and above all, it’s not a process that happens over night.

    I started out an asshole who literally hated people. Misanthropist barely describes the hate I felt for “other people.” After years of doing magic with my HGA, I have changed. I generally get mildly annoyed by people now, and even then I recognize that whatever’s annoying me is only temporary, and does not mean I need to write off that person entirely because one area of their life is annoying to me. I’ve learned that I don’t need to curse people, because their lives are usually pretty shitty, and that’s why they’re acting so annoying. I’ve learned I don’t have to be a dick, all the time.

    I’m not a perfectly compassionate, lay-down-my-life-for-a-friend kind of guy. I still want to do things for me, regardless of the impact it has on others. I have a hard time getting out of bed and doing a load of dishes or laundry when my wife’s sick. I’d rather play video games than mow the lawn. I’d rather have a ton of money than have to earn it. I still see people do stupid things and think, “God! How flippin’ STUPID!” and feel better about myself because I’m so not-STUPID.

    I’m petty and mean, sometimes. There are days when I regret ever writing this blog, ever trying to help people, ever starting the path of the Great Work. There are days that I hate the responsibility that comes with it, and frankly, there are days when I ignore the responsibility that comes with it.

    But I’ve progressed a great deal, in my own estimation, from where I used to be. I hear it from others as well, that I’ve shown growth in understanding aspects of the path I’m on that they thought I’d never achieve.

    The bottom line is that the HGA doesn’t make you perfect, it makes it easier to approach perfection. But that’s not it’s primary function at all. It’s primarily there to aid you in performing magic, magic that is intended to create the world. There are things that need to be created on the planet that aren’t going to be fun for everyone that participate, things that will hurt, maim, and kill. Conjure a daimon to help your brother in a battle in Afghanistan, and you’re helping to kill Taliban-believing humans. For what? To protect your brother? What makes your brother special compared to the Taliban?

    But that’s what the spirits are there for. We’re supposed to be concerned about this level of “petty” human interaction. Why would God create a spirit that causes pustules and death if there weren’t a time that pustules and death were necessary?

    We don’t take on a flesh suit and manifest as human beings so that we can transcend being human, or so that we can attain an understanding that makes us more than human. We do it to be fully human. We aren’t supposed to be perfect. If we were supposed to be perfectly good and do only the “right” thing all the time, we wouldn’t have bothered being human in the first place.

    Yeah, I found out I like helping people. The interesting part to me was that I enjoy it. I mean, I’m really fulfilled by doing it. I’ve helped people before, but in general I usually resent having to help people. I would rather help myself. I’ve never felt so happy about it, I’ve just sort of felt it was a necessary burden, an obligation to pass things on that I didn’t have a lot of choice in. I’ve always looked at the Hierophant thing as a burden, not a joy. I’ve said before, “I do it because I gots to, Mister!” It’s true, too, I do have to.

    What’s surprising to me is that I’m enjoying it too. I’m actually having fun.