Author Topic: Elemental Magic: Course II  (Read 9181 times)

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This is the second course.  To read the first or third course, select the appropriate link beneath the heading.

The Elemental Magic Classes

Course 2: Elemental Theory

Lecture 9
The Tattvas

A tattva is the essential aspect of a particular element in the Eastern tradition, and which terminology we shall utilize for our own purposes here in light of the ease of naming the tattva as opposed to saying the “fire elemental energy,” for example.  When we work with the elements practically instead of merely philosophically, the actual substance we are manipulating, the etheric fluid which we are working with, is the tattva associated with that particular element.  To use an example then, if we were working with the water element practically, we would be working with its fluid energy known as Apas.  In reference to this energy we would say merely Apas as opposed to “water elemental energy” every time we desired to refer to what we were working with.

   This distinction, even if automatic, is still important to remember.  We are not actually working with the element in the sense that we have come to know it in daily living when we work magic with them.  We are instead working with a certain ethereal substance, which shall here be called a “fluid.”  Individually amongst the elements we are working with the various tattvic substances, each one attributed to the respective element which it embodies the essence of.

   “Fluid” is a term you will hear me use often, and which you shall also encounter in the writings of Paracelsus, Anton Mesmer, Eliphas Levi and Franz Bardon in particular.  When used in the context of occultism, it is referring to a fluid as physical science defines it: a substance existing in a constant state of motion.  All ethereal energies exist in a constant state of vibration and flux, and so it is natural for them to be called “fluids” when used in practical work.  The five tattvas and the electromagnetic substances within them are all called fluids in practical hermetics.

Q:  So the fluid contains the tattva we need to use in majority?
A:  Four of the tattvas are fluid energies, represented in our world by four respective elements.  The fifth is more a principle than it is a substance. 

   Now let us move on to consider briefly the actual tattvas themselves:

Tejas - Tejas is the luminous fluid at the core of the astral, mental and celestial fire.  In the mental state it possesses all the mental attributes of fire, and may be applied so as to convey them to other things which do not naturally possess these qualities already.  In the astral, tejas contains all of the latter qualities, as well as the properties which it reproduces in its physical counterpart, the element of fire.  Within tejas is found the electric fluid, and by working with the former you are automatically working with the latter, making the fire element the most practical way to work with the electric fluid.

Vayu - Vayu is the mediary fluid at the core of all things considered “airy.”  In the mental state it possesses all the mental attributes of air, and in the astral both the former and the physical qualities which it expresses analogically through its counterpart, the actual air.  Unlike the other tattvas, Vayu does not possess a defined electric or magnetic fluid within it, but instead only takes partially of properties of both, making it mildly electromagnetic.  This electromagnetism, however, is not powerful enough to be considered the substantial electromagnetic fluid; instead, Vayu operates more as a mediary substance upon which both electric and magnetic currents are neutralized, allowing their safe coexistence.  Without a proper knowledge of how Vayu works, nearly all healing operations beyond the simple and basic would be impossible. 

Apas - Apas is the receptive fluid at the core of the astral, mental and celestial element of water.  As with all the other tattvas, it possesses both the qualities of the mental and physical spheres, and through working with it things may be affected on a mental, astral and eventually physical level.  Its natural representation in the material sphere is the element of water, through which it expresses its properties metaphorically.  Apas is the natural counterpoint of Tejas, and therefore where Tejas contains within it the electric fluid, Apas naturally contains within itself the magnetic fluid.  The knowledge of Tejas and Apas, and their practical applications, allows for the practice of electromagnetism in magic, as well as magnetic therapy and all sorts of other magnetic phenomena, particularly involving the influence and control of living things. 

Prithivi - Prithivi is the essential fluid which correlates to what we understand to be the philosophical concept of Earth, and which finds its expression in the physical substance of earth.  It also finds its expression in anything which holds together, particularly the shape of things.  It is the skin of the human body, allowing all the other aspects of the human organism to exist soundly and protected from physical influences.  It is the very soil and core of the earth, allowing a place for water to rest, fire to find fuel, and through the compression of the air, the creation of an atmosphere which makes the coexistence of the elements, and therefore life, possible in the sense we know it.  Under this property of unification, Prithivi contains within its substance the property of electromagnetism.  Now it is important to remember not to confuse this property with the actual electromagnetic fluid: Prithivi possesses the ability to reconcile the electric and magnetic fluids, and therefore allow a place for them to exist together in their activity.  It does not possess the actual electromagnetic fluid, which is the vital force, and a different fluid altogether.  The term used to describe Prithivi is “tetrapolar,” a term also used to describe the human soul, as they both contain within them all of the other elements. 

Akasha - Akasha is not an element proper, having no expression in the physical world per se (though it does have certain correlations which we shall consider), but is still very much a tattva.  The Akasha is the core of the other four tattvas, and the primordial substance upon which their basic attributes were built.  It is the Astral Light, and permeates by its nature throughout all of existence.  In property and action it is the L.V.X. and the formula of the statement “Fiat lvx,” or “Let there be Light.”  It does not contain another fluid within it, being the very core of all such things, but it does have an expression more closely linked to our astral existences: the vital force.  The vital force is the smaller avatar of the greater Akasha, and therefore the electromagnetic fluid through which all may be accomplished in one manner or another.  Much more consideration is due to this subject, and shall be had in coming lectures. 

   I have here endeavored to explain only the properties of these tattvas in so far as their natures as fluidic substances are concerned.  A much more thorough and hermetically philosophical examination of the tattvas and their corresponding elemental properties shall begin next week, when we consider the element of fire. 

Question and Answer
Q:  May the electric and magnetic fluids be independently impreganated with the will of the magician to exact different results such as healing, etc?
A:  They have different natures, so yes.

Q:  Can a magician, through manipulation of the archeus and the tattvas, make something tetrapolar that is not naturally so?
A:  No.

Q:  Using the fire and water elements, is it the sole way of manipulating the electric and magnetic fludis, or is it also possible to do it in a more 'direct' manner?
A:  Once one has completely familiarized himself with the tattvas, he may use tejas and apas as gates to the pure electric and magnetic fluids.  This is done via two processes known as Inductive and Deductive Filtering.  We will cover this techniques in the third course, though it will be a great deal of time before the information is practical.

Q:   Can you explain the difference between the electromagnetic nature of vayu and prithivi?
A:  Vayu is electromagnetic because it is the intermediary substance which allows fire and water to interact without destroying or repelling one another.  Prithivi on the other hand is the electromagnetism formed by the actual tension created of fire, air and water being within proximity of one another.  In vayu the electromagnetism is a channel, whereas in prithivi it is a force.

Lecture 9.1
Thought Transplantation

   Through years of training students, certain methods have been found which are more conducive to culture, society and certain approaches into occultism.  You will have noticed hitherto that some of the exercises given are essentially based upon the instructions in practical occultism given by Franz Bardon in his Initiation into Hermetics.  Indeed one could go as far as to say that if there were a text book correlative to this class, the mentioned book would most certainly be it.  However, through trial and error I have found that certain methods are more conductive to the circumstances and demands of my target audience than others, and also that while Bardon’s methods are highly effective, some of them lack finer points of instruction that would act as guidelines for the student who is having problem in the exercises.  Through trial and error I have discovered, tested and validated certain additions or changes to Bardon’s methods which result in more effective training, and also provide more detailed guidelines of instruction for those who are not naturally apt to perform certain exercises, and for this reason all of the exercises given hitherto have been written by myself using Bardon as a kind of framework for practical reasons.  The same can not be said about the present exercise however, as I can think of no better a way to explain the procedure than Bardon did in Initiation into Hermetics, and so an exact rendition taken from the latter book shall be given here with only a brief elaboration as to its importance and practical use on my own part.  The same thing shall be done with any other exercises or information from various adepts; there is no reason to rewrite what has already been quite perfectly explained. 

Taken from Step IV of Initiation into Hermetics:

Quote from: Franz Bardon
I shall describe here how to transplant your consciousness outwards.  We must understand how to transplant our consciousness optionally into every object, animal and human being.  Similar to the concentration on objects, put some objects which you are using every day in front of you.  Sitting in your habitual position, fix your eyes for a short while on one of the objects, and inculcate the shape, color and size of it firmly in your mind.  Now imagine yourself being transmuted into this object.  In a way you must feel as the object itself and adopt all its properties.  You have to be quite certain of the fact that you are fastened to the spot you have been put, unable to abandon it except through an outside influence.  You should even be capable by intense concentration to regard your surroundings from the point of this object, and to grasp its relationship to other objects.  For example, supposing the object happens to be on the table, you feel the relationship to this table as well as to all the other things on the table, including the room in which the objects happen to be.  Having managed this exercise with one object, you can gradually turn to the other things.  The exercise is fulfilled if you have managed to connect each object you selected to your consciousness so that you have adopted the shape, size, and quality of the object, and that you remain in it for at least five minutes without any interruption.  It must be possible for you to overlook and forget your body completely.  Having managed this task, you can choose bigger objects like flowers, plants, shrubs, trees, etc, for your concentrative transmutation of consciousness.  Consciousness knows neither time nor space; it is consequently an akasha- principle. 
Nobody should be deterred by the unusual kind of the exercises and by eventual failures at the beginning; patience, perseverance and tenacity will soon lead to the success aimed at.  The scholar will learn later what significance these preliminary exercises have for the further magical work.  As soon as one is able to manage transplanting consciousness into inanimate objects, the exercises with living objects will follow.  It has been said before that consciousness is timeless and spaceless, and it is not necessary, while doing the exercises with living creatures, to have the object concerned directly before our eyes.  By now the scholar should be trained to far as to be able to imagine any creature he likes to.  Let him therefore transplant is consciousness in the imagination of a cat, a dog, a horse, a cow, a goat, etc.  the kind of experimental object does not matter; it might as well be an ant, a bird, or an elephant.  At first one begins with the imagination of the animal in the motionless condition, later on walking, running, creeping, flying or swimming, corresponding to the kind of object in question.  The scholar must be able to transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered.  Adepts who have been practicing this exercise for years are able to understand any animal and handle it by their will power. 
In connection with this fact, all we need is to remember the legend of werewolves and other tales in which wizards transmuted themselves into animals.  But fairy tales and legends have a far deeper significance to the magician.  There is no doubt that these are cases of the so-called black magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work.  The good magician will always condemn such actions, and his spiritual faculties allow him to see through such creatures and to recognize the real figure of the artificer.  Our preliminary exercises do not serve to induce the scholar to wicked deeds, but to prepare him for the higher magic, where he will have to adopt higher divine forms into which he will transplant his self-consciousness.  If one has been trained during the exercise to the point of being capable of adapting any kind of animal shape with the consciousness, and if one can manage to maintain this imagination for five minutes without interruption, then the same exercise has to be practiced on human beings.  For the beginning, select acquaintances, friends, members of the family, whose imagination you are able to keep in mind, without discrimination of sex and age.  One always has to be very sure about how to transplant the consciousness into the body so that one feels and thinks oneself as being the imaginary person.  From well-known people one may turn to strangers never seen before, and therefore to be imagined.  Finally you may choose people of different races as experimental subjects.  The exercise is ended if you manage to transplant your consciousness for at least five minutes into one of the imaginary bodies.  The longer the spell of this achievement, the more profitable it will become. 
This particular exercise gives the magician the power to connect himself with every human being, not only to know the ideas and feelings developing in the imaginary person, is past and his present, is way of thinking and acting, but even to influence him according to his own liking, but still with the proverb in mind: “What a man sows, he shall reap”.  So the magician will never use his influence for anything bad or force people to act against their own will.  He will use the great power over every human being given him through these exercises for the good only, and the blessing will never fail.  The magician will learn from these facts why the Oriental scholar bestows the highest worship to his master.  By worshiping the master, he connects himself instinctively with the master’s consciousness, and so being influenced indirectly, his progress will be far more certain and faster as well.  It is quite obvious that the oriental training methods regard a master (guru) as absolutely necessary for the development of the scholar.  The well-known Tibetan ankhur is based on the same fundament, but in the inverted order: the master connects himself with the scholar’s consciousness and transplants power and enlightenment to him.  The same thing happens in the case f the mystics, the point in question being the pneuma-transfer.

   This exercise, in a manner similar to what should still be the ongoing practice of the training of the imaginative faculty, will naturally take a considerable length of time to accurately and truly master.  Its benefits are almost limitless however, and many things that the vulgar would call miraculous, and which most certainly even the aspiring initiate will consider incredible and helpful, may be accomplished through the mastery of application of this skill.  By its means the magician may both know and influence the thoughts of other people.  He will understand what it is like to be anything which he may desire, from the simplest to the most complex of the world’s creations.  By properly identifying with the consciousness of animals, he will be able to render his appearance identical to that of the animal he connects with in the mental and astral spheres, and so the senses of the animal shall identify the magician has one of its own.  In this way he may obtain great harmony amongst nature, so that no animal shall run from him or attack him, seeing him as a friend instead.  It is needless to say that the magician may also directly influence the actions of animals and humans alike, and so calm the fury of a beast as well as the anger of a man amongst many other things.
The ability of the magician to transplant his consciousness into any part of his body is also of extreme importance, and should be practiced regularly.  He should be able to project his consciousness into any of his organs, any division of his body, etc.  In later exercises this will allow you to charge certain exact areas within the body with either the vital force or proper elemental energies, pending on the desire.  Likewise it will allow you to treat others when we cover the proper methods of magical healing, so that exact areas will receive the energy required, be it from the universe or directly from the magician.

At a point this exercise replaces the necessity for the exercise given earlier in this class for the purpose of training the imaginative faculty.  As soon as the student attains to the point where he is transplanting his consciousness into imaginary things he no longer needs to practice the former exercise, as the principles being worked upon are one and the same. 

Lecture 9.2
The Vital Force

   The “life force” of the magical paradigm is entitled the “vital force.”  It is the Odic force of Reichenbach, the animal magnetism of the mesmerists, in quality is the Anima Mundi of the philosophers, and in application is the electromagnetic fluid of the hermetic magicians. 

   There are several quintessential and naturally occurring qualities to be found in this energy, emanating from the celestial levels into the astral construction of its substance.  Of particular relevance are those qualities of expansion, motion, conductivity, malleability, radiation and the particular innate ability of this substance to operate as a most perfect healing agent.  Considering these, we find that the vital force is an active principle and constitutes the terminology of a “fluid” by virtue of its perpetual internal motion.  It is malleable and easily impressionable by the trained will, and once shaped in accordance with the desire of the magician it readily takes on the function of being a vehicle for the will.  When the energy reaches the target of the willed desire it radiates the idea it was impregnated with into the very fundamental substances of its target, affecting change at the core and working outwards. 

   Basic functional qualities aside, its actual nature is quite blank, as it must be in order to adequately receive and accurately transmit the will of the magician.   “The vital force is a blind vehicle at the command of the trained will,” states Helena Blavatsky in her “Isis Unveiled.”  Eliphas Levi agrees with this statement, and adds to it that “It is a most perfect medium.” 

   One of the most accurate portrayals of this substance I have read comes from Anton Mesmer himself in his “On Animal Magnetism”, wherein he proposes two principles that establish the working foundation of the practice of mesmerism:

“1.  There exists a mutual influence between the heavenly bodies, the earth, and the living bodies.”

 2.   A fluid, universally diffused and continued, so as to admit no vacuum, whose subtlety is beyond all comparison, and which from its nature is capable of receiving, propagating, and communicating all the impressions of motion, is the medium of this influence.”

   Reichenbach echoes this in his paper on the substance of the Od, stating “It is a mutually attractive electromagnetic force diffused through, radiated by, and at all times acting upon, the heavenly bodies, the world, and its living things.”

   We have hence established several important things: that the vital force is a fluid diffused throughout the cosmos, that it is the medium by which forces act upon each other, and that it is electromagnetic.  This should provide suitable insight as to its uses in practical magic, where it serves as a sort of “generic” energy for the purpose of conveying desire and interacting with the universe, the elemental energies being the more specific forces for this manner of work.

   By far one of the things for which the vital force is more well equipped than any other energy is healing via magical methods.  The vital force, plainly put, is the true “Panacea” of the alchemists.  It is the mythical cure-all sought blindly by the European and Chinese alchemists, unaware of the true meaning of their doctrines.  It is of this force which Jesus of Nazareth made mention when he spoke saying “Who has touched me?  I have felt power leave me.” 

   The first step in practical energy work is the development of sensitivity to its presence, and therefore this shall be the logical starting point for our work in this area, seeing as how the vital force is the most malleable of the energies which shall be presented to you in this second course.  Take up your asana and perform a few moments of thought control, being certain to silence all of the noise in your head and remaining in a relatively calm state of mind.  Focus on yourself for a moment, and see jelly-like arms of golden light extend from your aura and spread through the room which you occupy.  Let there be many of these arms, each one with its own “nerves” of sorts, which will react to any foreign impulses which are not of you in origin, just as your own physical nerves react to such foreign interaction by the sense of touch.  From each of these arms let a golden mist emanate so that the entire room is filled with a golden haze in your mind.  Once done, turn your attention to the feelings of this “arms.”  What do they feel with their senses of “touch”?  Let all that they feel travel back into your mind for processing and feeling.  You should find that in various places in your room there are certain strands of energy.  It is around these lines of energy that much of the Eastern Fung Shui practices are based.  Examine each one, feeling how strong it is, which way it flows, etc.  This is the first step in developing psychic sensitivity.

   After some practice, and corresponding progression, begin to practice by feeling the energies of your family and friends(anyone you’re around often).  When they’re not paying attention, close your eyes, relax, turn on your inner senses, and extend a golden arm out to the target.  See this arm touching their aura, and interacting with it, sending the information it receives back to you.  Specifically, if your eyes are closed, you should see an image materialize from random colors on the back of your black eyelids.  Command your subliminal faculties of the mind to present the information it receives about the  person as a whole as a diagram of the human body, so that you see the form of the person in question materializing out of the colors in the darkness of your closed eyelids.  Then, let other colors fill this form in a way that parallels how the energy within the actual person is present.  At this point, if the person has been doing(for example) some type of workout involving the pectoral muscles, you should see a stronger collection of energy in that area.  At this time, it may do you well to find a partner to practice sensing with, so that you can learn how your mind presents certain things with its colors.  For example, though for me any irritated area of the aura presents itself in my mind as red, it could present itself as neon green for someone else.  If you have a partner, you can ask them about how certain parts of their body feel, and by their answers, judge for yourself which colors mean what in your mind.

   After a time of practice it will no longer be necessary for the accompanying visualizations: they act in the present time merely as tools to focus your mind and allow your senses to expand via an exact route outside of their usual sphere of influence.  When success has been booked regularly in the mentioned exercise, one should begin to try and receive the same result merely by focusing the attention upon the area in space which that person possesses, in a manner similar to how you would focus on your focal point in the beginning of the thought control exercises.  When you can do this at any distance at any time, and receive accurate and true information in the form of both knowledge and imagery, you have more or less mastered the skill known as “sensing” or “scanning.” 

Lecture 10

   Let us first treat of the original “element,” which we have given the name fire so as to understand it by its representation on the material sphere. It is said in the hermetic science that the sun was bestowed an igneous spirit by the Creator, which it would convey to the planet earth so as to excite two principle things: movement and heat, each of which are the property of life. By operating that Fire which is innate in all living bodies the “sun” preserves the principles of generation and life together in a successive manner. Fire being the principle of movement, it moves the seminal seeds of the Archeus into actuality as opposed to letting it exist in potentiality, and therein fire is attributed the power of creation. This fire produces light, as has been mentioned briefly in an earlier section, and in this we find it the first agent of the world. This light has the power to pierce the transparent body and make apparent the compositions of the world, whereas this heat has the power to penetrate to the interior and animate the torpid and hidden nature of its subject.

   The fire, which should be understood as analogous to the celestial fire, conveys its essence throughout the material world via the element of air, which mingles with water and fire, to impress the qualities of the Celestial Fire upon all of the terrestrial bodies. Its key principle, that of emanation, is the means by which the celestial rays from whom the terrestrial bodies receive their qualities are created and thrown outwards for manifestation. Fire, then, contains within it a key ability which the magician must contemplate: the power to emanate outwards into action its interior qualities. We shall find that earth does not of itself produce anything which consumes space outside of its present mass, nor do water or air. Fire, however, has the power to be in a precise area of space, and yet though its body is there may stretch outwards and permeate a room with its being via the mechanism of light. Within this operation is a great occult truth which may easily be applied to practical magic with the elements, of which I shall give a few examples for each element.

   Fire is a bipolar element within itself, consisting of two extremes: The Celestial Fire and the Infernal Fire. This is the actual key to positive and negative qualities: positive and negative are not synonyms for active and passive in the occult world, and so something which is negative, such as the infernal fire, need not necessarily be passive, and vice versa.  To the Celestial Fire we attribute the qualities of heat to make all things fruitful, and light to give all things life and motion. To the Infernal Fire we attribute the parching heat to consume all living things, and darkness making all things barren. Now one may wonder of the latter quality of the Infernal Fire, in so far as how fire in its natural context can not produce light as the Infernal Fire is attributed. In this we find the concept of the “Dark” Hell, wherein everything burns but there is no light, one being trapped in perpetual darkness. In this way fire’s principle of destruction is still in play, yet that very thing which causes its principle of creation(light) is robbed from it.  One who can work with both the Celestial and Inferior Fires can operate many things that the magically ignorant may be compelled to call miracles; the magician, however, knows that his operations are quite natural and can explain them(if at length) to any willing to listen.

   Due to its analogy with the Original Fire, or Divine Fire, one will find that the presence of fire in a ritual (as is represented by the burning coal of the incense burner) strengthens godly beings in its presence, and is likewise a powerful mechanism to strengthen the force of one’s prayer. For its connections with the divine it is seen as a representation of He who said “I am the Light of the World,” and consequently its presence wards off negative entities so long as that connection is made concrete within the mind of the magician lighting the fire. Likewise it was taught to the Jews that they were to make all their sacrifices consecrated by fire, fire being a principle link between the Celestial Fire and the terrestrial world. It is, due to its qualities, a representation also of man’s soul, and mystic Kahlil Gibran spoke saying “You are flames, though you live in lanterns.”  It has been observed throughout all of history, and retold in nearly all stories of heroism, that fire in the ways of torches, processions and religious candles inspire men to do all sorts of brave and courageous acts.  To this extent the angel Jeremiah spoke to the prophet Ezra “I inspire men to bravery, and stir the fires of their passions.”  It is also common knowledge that a good fire keeps away beasts of all sorts, and by understanding all of these mechanisms the magician can avail himself of each without every actually using a fire. 

   Much more can be said about fire and its animating principles, but I shall leave the rest to the studious magicians and move on to a few practical applications.  Note that in this particular lecture I shall not provide how to operate these applications, but simply what these applications may be, so as to incite thinking. We shall move on to treat of ways by which these applications can be made a reality when we come to the appropriate part of this class.

   Keeping in mind all of the aforementioned, the observant scholar should have already noticed certain principle ways in which the fire element can be operated. Seeing that fire is the principle of creation and life via the excitement of movement, he may have inferred that via proper manipulation of the correct aspects of this element the master adepts are able to animate that which otherwise is inanimate, sometimes even bring back to life that which was previously dead by sparking once more the igneous flame of life within it. Knowing now that light is a force which pierces the transparent body and reveals its composite nature so may one have concluded that within the power to extrude this light from his own presence the adept can peer directly into the soul of another man and know his very nature. This light, being blocked by no thing, is likewise the mechanism of clairvoyance in the eyes of the trained magician, and you shall be instructed in its use for obtaining this ability in the third course.  So also can you learn from the statements above concerning the nature of fire that via knowledge of the principle of light, which is the emanation from a single source, so may one emanate his own nature outwards as appropriate. This emanation may in turn imprint the will of the magician upon what things are receptive of his rays. Likewise, with a knowledge of both the creation of one’s own “light,” or emanating rays of intent, and a working knowledge of the principles of air (of which we shall treat next week) the magician may likewise work such things as telepathy, being able to impregnate the surrounding air with his thoughts and direct them as he wishes. Let it not remain unspoken that amongst many other things the ability to properly manipulate the essence of fire can enable the elemental adept to work such wonders as the igniting of objects into flame, the control of the temperature of a room, mastery of thunderstorms, and the ability to internally warm himself and others, even entire places, with the wave of a hand. 

   For our purposes here we shall refer to the elemental qualities as a set using the term “fire,” and shall refer to the fluid energy with which we work(apart or connected to the qualities) as Tejas. The use of this Tibetan term will allow an easier distinction between the element and the elemental energy, and shall also save me the time of writing “________ elemental energy” over and over in later discussion.  Tejas is represented symbolically as the red triangle pointing upwards. Its Divine Name, being that combination of vibrations and intent which resonates most clearly with its own frequency, is YHVH Tzabaoth(Yod-hey-vau-hey Tsah-bah-ohth). The archangel assigned to its commission is Michael(mee-kay-el) and his corresponding angels are the  Arallim.

Soul Mirror of Fire:
Positive: Energetic, courageous, creative, valor, loyalty, motion, perceptive, activity, enthusiasm, eagerness, resolution, productivity.

Negative: Sporadic, breakative, irritable, destructive, intemperance, anger, caught in illusions, gluttony, jealousy, lustful passion, easy persuaded, quickly put out, easily let down.

Direction - South
Gender - Male
Energy - Projective, electric
Qualities - Hot and dry; light and active; motion
Colors – Red and/or orange
Correlation to the Law – “To Will”
Point of Pentagram - Lower right
Season - Summer
Hour of day - Noon
Tools - Wand, athame, incense
Animals - Lion, serpent, dragon
Alchemical symbol – Red triangle
Elemental being - Salamander
Manifest Representations - Fire, sun, stars, volcanoes
Human sense – Sight(the principle of light)
Finger – Index finger
Tattwa - Tejas

Lecture 10.1
Feeling and moving the Vital Force

   We have now learned the basics of the electromagnetic fluid, or the vital force.  We have discussed its basic properties, and you should be finding yourself progressively more able to feel the energy around you.  Our attention will now be shifted to the vital force within you as opposed to the free vital force (prana) surrounding you.

   To allow for an explanation, there is a reason why you are going about this in what do doubt appears to some to be a backwards manner.  It would seem logical to begin by feeling energy within you before feeling energy outside of you, but there is a method to our order here.  By default you do not feel the many actions occurring within your body, most likely by virtue that you are so use to certain actions (such as the pounding of your heart) that you have become callous to internal sensations, and also that by the nature of the nerve system certain parts of our internal organism have no sensation to speak of.  You heart is thumping within your chest as you are reading this, and yet you probably can not feel it.  On the other hand, if someone were to come up and tap your face with the same force that your heart is expanding and contracting, you would not only feel it but likely try to stop it by virtue of its annoyance.  This general rule holds true throughout: by our natures we are more sensitive to external stimuli than we are to internal, and so to sharpen the psychic senses we must allow for the presence of the law of analogy and begin its honing back allowing to begin feeling that to which it is more sensitive: external input.  Once it has at least been aroused to a woken state, this psychic feeling can then be directed internally for the same cause.

   Sit in your asana and calm your thoughts.  Try to ensure that you are in a relatively quiet and stable environment, and that there are no distractions.  Turn all of your attention inwards, and focus on the feelings of your body.  Try to feel “inside” your body as opposed to merely the flesh.  Try to feel the location of your stomach, your pulse and your heart.  After a few moments you should begin to feel your heartbeat in the least, and this means that you are managing to turn your attention inwards.  Visualize your body now as a shell which houses white light within its being, and hold onto this visualization.  Think of this white light permeating everything within you, and see it moving, circulating, throughout your being in the same way blood moves through your veins and arteries.  When you have a solid grip on this image, extend your hands limply out in front of you, stretching your arms but leaving a slight bend at the elbow so that they are not hyper-extended.  With your imagination, let a large amount of this light gather at your solar plexus into an orb for several moments.  Direct all of your attention to this area and you should notice a particular feeling that sets that area apart from other places in your body.  Leading with your imagination, direct this orb to split in half into two orbs, and direct each orb down each arm.  Do this all very slowly, and try to receive a definite sensation from the area the orb is at.  When the orbs get to your hands, let your hands fall down and rest on your knees.  Hold your concentration on this energy in your hands for at least three or four minutes, then with your imagination lead these two orbs slowly back up their respective arms, once again paying total attention to any sensations in those areas, and back up into your solar plexus where they will reunite.  When they become a single orb again, imagine that the orb is losing its structure and falling apart, dissolving into the rest of your body until it no longer exists.

   This exercise is quite literally a training method for your vital force.  In the beginning it is quite likely that any sensations you feel will only be sensory hallucinations of sorts, caused by an overt amount of attention to single places on or in the body.  Such concentration can cause nerves to misfire, and also has a tendency to direct more blood flow than usual to that particular area.  Likewise when concentrating on a particular spot in the body you begin to feel heat: this is not necessarily energy you are feeling, but more likely your own body heat isolated in the area of your concentration.  Because you are focusing on a particular place, you will feel normal sensations (such as body warmth) that you are usually oblivious to.  Ignorance of this basic psychosomatic principle has caused much disillusionment amongst followers of internal systems of energy control, resulting in “warmth” being considered a principle quality of the vital force.  That there is a certain warmth to this energy is true, but also there is a certain warmth to the energy of the water element though its dominant association is that of coldness.  This relation exists by virtue of a certain principle law that states the unification of virtues in lesser degrees throughout the elements: in order from fire to air to water to earth, each element is twice as bright, thrice as thin and four times more moveable than the next.  The only exception to this relationship is between fire and air, where fire is twice as thin, three times as moveable and four times as bright. 

   The value of the above relationship is clearly understood when confusion is not attached to it: though fire is possesses the virtues of heat and brightness, it does not mean that these virtues are entirely absent in water.  It merely means that in water they are so insignificant as to hardly matter at all.  To bring this back to the vital force, the ability of a chi kung master with five decades of training to light something small on fire or heat it up with his vital force is due to the fact that he has practiced each day holding to the idea that warmth is a property of this energy, and so it has become far more expressed than it usually would have.  If he were to have devoted as much attention to the development of his control over tejas as he did to the vital force, he would find that in a matter of years (as opposed to decades) he would be able to do the same.  As has been demonstrated by internal martial artists too many times to recount, warmth is certainly a property of the vital force: it is merely so minimal when compared to its existence in tejas that to the magician using it for such a reason is utterly impractical.

   This entire deviation was meant to instill a single rule into your mind: do not view “heat” in an area as a valid sign of the presence of the vital force, for in the beginning especially it is most likely only the heightened acknowledgement of your own natural body heat.  If you progress through your training holding to the idea of heat as a property of the vital force then you will most certainly grade your progress incorrectly and sluggishly. 

   What then is the proper sensation?  There are several which apply to the vital force, and they are the feelings of static electricity, magnetism, numbness and expansive pressure.  Any sensations of an electric nature in particular should be viewed as steady progress in this field, and you will find that eventually accumulating and moving the vital force throughout your body will cause your hairs to stand on end quite often (bodily hair, not necessarily head hair). 

   As mentioned, in the beginning you will likely only be playing mental tricks on yourselves, but this is all and well.  By using your imagination and creative faculties to repeatedly form pathways for the allowance of your vital force you will inevitably wind up attracting and leading the vital force itself.  With regular practice you shall find in a considerably short amount of time that there is a distinct difference in the way you are feeling the vital force, and you will realize that it is now certainly present.

   The development of the vital force is paramount, and this internal manipulation is only one of the ways we shall avail ourselves of.  In a sense, it is conditioning the astral and physical bodies for when we begin to accumulate larger amounts of this energy than those respective bodies are accustomed to, and therefore this practice shall you allow you to work much easier with practical amounts of the vital force at a later time.  To consider very briefly three of the chief employments of the vital force for practical work, let us examine these:

1.)   Magnetism, also called Mesmerism, is a property of the vital force.  Through gaining mastery over its control the magician can influence any living thing quite easily, causing them to move as he desires, think as he desires, and eventually will even allow the magician to render a living animal into a deep sleep best described as a hypnotic state.  In this hypnotic state many miracles of healing can be worked.
2.)   Malleability to the will is a key aspect of the vital force due to its electromagnetic nature.  The vital force is an easily impressed substance, and serves as an excellent generic carrier and transmitter of the magician’s will in any circumstance, though certain elemental energies are most practical in certain situations.
3.)   The vital force is properly the Panacea of the alchemists.  For operations involving healing the vital force is an invaluable tool, and can accomplish many so-called miracles in this respect.  All excellent healers have had complete control of the vital force, and where an individual to devote his entire lifetime to the study and control of the vital force for this particular application, there is no doubt he would be able to accomplish the apparently medically impossible.  The magician of course understands that there are many more ways he can help his neighbors apart from healing their sick, and so he will never devote an irrecoverable amount of time to a single ability. 

Lecture 10.2
The Black and White Soul Mirrors

   The subject of the Black and White Soul Mirrors is of the utmost importance to the student who desires to undertake serious occult training and eventually aspire towards true initiation.  To this end a sufficient consideration of this subject must be had before we advance in curriculum, just as its commencement must begin before you advance in serious elemental practices.  Properly seen, this is your first strictly elemental exercise which will help lay the ground for future elemental work.

   We must begin by considering one incredibly important yet remarkably overlooked aspect of any true magical training: the proper shaping of the character.  The chiseling of the character into a form and nature proper for the housing of occult wisdom and spiritual evolution is of the utmost importance to anyone who would desire to become more than a mere sorcerer,  and the most efficient method towards this end begins with a process known as the creation of the Black and White Soul Mirrors.

   The Black and White Soul mirrors are metaphorical mirrors of the nature of your character.  They represent all of the dispositions of the mind and astral body towards the four elements, and by applying the proper analogies via correct use of the elemental key, can be used to remove all of the elemental impurities and imbalances within the individual.  Due to the progressive nature of the class, we will consider in depth the nature of each of the four elements every week, and along with that week you will be required to go through and classify all the characteristics of your persona amongst what you now know of the elements.  Towards this end in the present the list of associations which you were required to make previously should be employed, and in the next few weeks you shall learn how near or far you were from intuitive knowledge of the four elements. 

   The process of the creation and application of the Soul Mirrors begins in introspection and ends in alchemical transmutation.  To begin the exercise, sit down with your magical diary and a good deal of extra time on your hands, and plunge yourself into a sort of contemplative or meditative state.  Allow yourself to relax for a few moments completely, and via the employment of thought control, silence some of the noise in your mind.  This basic preparation is a good thing to do before anything involving the intellect or the training thereof, as it allows you to focus the maximum amount of your attention to the subject at hand.  When you feel suitably calm and focused, begin to evaluate your character.  Systematically work through your persona, kneading and pressing it at every end, and discover as many of your personal characteristics as possible.  Engage your personal feelings about yourself, and when you have exhausted all character traits from that angle, begin to tenaciously work through your memories, being sure to give the highest scrutiny to all of your usual or daily routines, actions and, most importantly, reactions.  As each character trait comes to mind, record it in the magical diary. 

   While all traits should be examined, you should be particularly merciless with yourself in regards to negative traits.  You should employ all manners of ridicule and criticism against yourself, examining your character as if you were someone who hated the thing at which you looked.  To this end do not leave even the apparently smallest and most insignificant stone unturned, for you must search the entire area of your personality.  Be harsh and critical in the evaluation of yourself: if the end result is a list of dominantly positive and good qualities about you, you have not looked hard enough.  All possible and conceivable negative traits about your character should be sought and, upon discovery, recorded.  The reason such importance should be placed on the acquisition of negative traits is that they are the focus of the application of this exercise, which we shall discuss momentarily.

   You should aspire for at least forty character traits total.  If you are having trouble, employ the aid of other people’s opinions on the subject.  Do not be afraid or ashamed to ask someone “What things do you like most about me?”  In fact, this is a most appropriate approach, and an exercise in both restraint and humility, as well as allowing you to gain an outsider’s opinion.  When that person expresses his or her opinion, do not argue or battle with them regarding it.  Thank the person, then move on.

   Once you have a fairly exhaustive compendium of all of your personality traits begin to organize them according to elemental correspondences.  Create a table consisting of four quadrants, if you will, each one corresponding to an element, and fill each quadrant with the qualities of your character which relate to that particular element.  Once again your personal records of elemental associations which you have gathered hitherto will serve you as a tool for educated guesses in this field.  In the following weeks I shall provide you wish more exact correspondences, after which you shall rearrange the table accordingly.

   When you have categorized every single one of your vices and virtues into an element, divide again each quadrant into two parts: positive and negative.  On one side of the division line, preferably the upper part of the quadrant, record all of your positive traits in that element and vice versa for the negative vices.  When all of this is done, create the layout of a bar graph on another blank sheet of paper.  To do this, merely draw a horizontal line across most of the paper, and then a vertical line at one end.  Along the vertical line, number from one to twenty (more if the situation requires) going up, and again from negative one to negative twenty going down.  The result should be a vertical line with a horizontal line extending out perpendicularly from its center, and the vertical line should count to twenty both up from and down from the horizontal line.  When you have this simple layout drawn then you are to count the number of qualities in each square of your original table.  Let us say then that in the fire quadrant you had three virtues (positive traits) and eleven vices (negative traits).  You would count upwards from the horizontal line three units according to the numbering on the vertical line, and there draw a basic bar graph of the number three.  Immediately below this bar on the other side of the horizontal line you would count down eleven units and draw a similar bar.  Draw on top or within this bar the letter “F” for fire, or the alchemical symbol for fire (an upwards triangle), and you shall have for yourself a pictographic and quantitative representation of your character’s elemental disposition towards fire.  Proceed in a similar manner for the remaining three elements until all four are appropriately graphed.  When you are finished, in combination with the previous table that holds the names of all of the virtues and vices of your persona, you shall have successfully created your black and white soul mirrors. 

    You now have a working place to begin the proper shaping of your mind into an elementally balanced and magically effective temple for the sacred science.  Your job now is to begin the process of transmuting the plethora of vices you have recorded into positive virtues.  Every negative vice must eventually be tackled, but for the sake of efficiency we shall focus on one set of negative traits each week in particular, progressing alongside the knowledge lectures which go with them.  This week, then, you shall focus predominantly upon the vices which correspond to the nature of fire.  For example, excessive passion, lust, anger, egotism, over confidence, flamboyance, and anxiety are all negative virtues of fire.  The goal, then, would be to convert them successively into positive water virtues: excessive passion to serene love, lust to sexual calm, anger into acceptance and calm, egotism into humility, flamboyance into tranquility and anxiety into patience.  You may note that two of these virtues particularly correspond to positive virtues of earth as well, namely humility and patience.  You will find such things quite often, usually amongst congruent elements.  Fire and air are congruent elements, as are earth and water.  Occasionally it will also be found that certain negative vices for a particular element correspond to a positive virtue of the same element as well, and this is also perfectly fine and natural. 

   Proceeding in this manner, you are fulfilling two age-old magical principles: “Know thyself” and the proper formation of the character of the magician.  As a hopeful initiate, you will aspire only to the loftiest and most noble character for yourself, transmuting all base led into mental gold, and in this way the rust shall be knocked off of the old tool called the mind.  By obtaining the elemental balance, which is had when all negative vices have been changed into positive virtues and when these positive virtues themselves keep one another in balance and check, you will be able to practice elemental magic safely under all circumstances without allowing cracks in the walls of your temple to rupture your internal homeostasis from the outside.  Without this kind of balance all higher forms of magic are far more dangerous, and some of them utterly impossible.  Apart from that, the student who is too dominantly disposed towards the water element (for example) shall find it very difficult to work anything effectively with the air and fire elements, thus greatly limiting the scope of his practical work.  Only in balance can all areas of elemental magic be fully and properly explored, and therefore shall the physical world become a step by which means the magician may ascend into higher worlds. 

Lecture 11

   Air is the midway between that which is above and below; the principle link (metaphorically) connecting the heavens to the Earth.  We find it situated between fire and water, and being not a singular element of its own, assimilating parts of both its neighbor’s qualities.  For this reason the air is seen as receptive, and is the mechanism by which the celestial rays are received from the heavens and then impressed upon those virtues of the earth.  In its function it can indeed be seen as close to that of the Soul of the World, and its operations can be seen as having some congruity with that of the Akasha.  Air is the glue connecting above and below so that they may not be foreign to one another, and for this reason it is seen as the principle link between man and his soul, this link being the mental body.  We shall, however, examine the body of man within elemental context in the appropriate part of the work. 

   Though the Platonists would disagree, the Hebrew doctors do not identify air as its own element, having none of its own unique qualities.  Indeed, within the Qabalah we find only two principle elements, fire and water, from the interaction of which existence as we know it was hence derived.  This element, as has been made note of, receives the influences of celestial movements and then carries the appropriate messages into the core of men and animals, impressing upon them the proper qualities.  Due in large to this quality may the properties of air be those by which spirits may be evoked into manifestation, being capable of receiving what movements are given to it. 

   The secret of evocation into visible form is represented in the ritual work as the Censer, which being the mechanism of the incense and the filling of the room with the appropriate scent (scent belonging to the air element), is the depiction of the air element in the operation.  In this circumstance the air element is satisfied by filling the entire room with the desired and corresponding scent.  In doing this, two things are accomplished: a physical atmosphere is created that is agreeable to the operation, and the smoke may act as a means of materialization.  For this reason the censer is often placed either within or just outside the Triangle of Manifestation in the operation of Evocation, as a sort of offering.  In some forms  of ritual it is a sacrificial herb or spice, such as Tobacco for Martian or Fiery forces, which is burned instead of incense.
Even though air is not considered an element of its own accord in Qaballistic philosophy, it is still afforded great significance, even more than the element of earth.  This is demonstrated by its honorary position in the Three Mother Letters of the Hebrew Alphabet, where it is represented by the letter Aleph sitting between Mem and Shin, or Water and Fire.  Here, Air mediates between water and fire, allowing them to interact, and the significance of this deserves a short dissertation.

   As some will know, the Hebrew alphabet consists of three Mother Letters, seven doubles, and twelve simples.  The Three Mothers are the three primordial forces in the spiritual sense, or the three primary elements.  The Seven Doubles are the seven planets or rays, each one having two possible pronunciations, denoting which aspect of the planet is expressed.  The Twelve Doubles, naturally, expresses the power of the twelve zodiacal symbols.  Of importance to the elementalist is that the three Mother Letters, Mem, Aleph and Shin, are the three primary elements in the archetypal world, whereas the Three Fathers, Yod, Heh and Vau, and the representations of the elements in the outer worlds.  So it is that Yod Heh Vau Heh, YHVH, is the key to the elements in magical work up until the highest levels, where the key then becomes Mem Aleph Shin, MASh.  In magical practices, the latter is somewhat irrelevant in practice but important in deep meditation.  The inverse is true of the Fathers, who are very important in practical magic work, and less important in transcendental meditation.

   In the Qaballistic tradition, Mem represents a particular state of consciousness reflected by the Sephiroth known as Chokmah.  This is a state of mind that is pure serenity, a very deep state of meditation, where nothing is being considered or attempting to be understood.  Instead, things merely “are.”  If one is meditating on a symbol for example, one becomes enraptured by it, becomes it, and therefore no longer needs to think about it.  This state of meditation is very difficult to sustain, and is usually accomplished in every increasing “swings,” much as a pendulum swings.  On the other side of the completed swing is fire, the letter Shin, which is a deep level of understanding, where one is still strongly contemplating the thing in question.  If the fiery contemplation is the maximal of the left swing, and the watery understanding is the maximal of the right swing, then the airy breath is the point towards the bottom where the pendulum itself has the most velocity, and therefore the point of oscillation.

   Here we find the importance of the philosophical Air in deep meditation, and why so much emphasis is placed on proper breathing before every beginning real meditation.  Even in some practical magic, breathing is an important part of certain rituals.  Those familiar with Eastern systems of mysticism will know that sometimes years are spent mastering breathing before any real meditative work is ever commenced.  The fact that proper breathing is so valuable in proper energy manipulation is demonstrated by its usual association with the Divine Breath, or Ruach of the Hebrews.  In the Bible, when "Breath," "Divine spirit," "air" and "wind" are referred to, the common word is Ruach.  This should strike a familiar chord to those who have studied Eastern practices, who know that the translations of Ki and Chi are practically identical, as is the Greek Pneuma.  Air is not associated with spiritual forces for mere semantic purposes, but as we should now see, there is exact reason for it.

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