Author Topic: Elemental Magic: Course I  (Read 30281 times)

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December 22, 2007, 07:05:45 PM
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    The Elemental Magic Class took place between fall of 2005 and spring of 2006.  Its purpose was to introduce students to the theme of practical elemental magic in an environment where they would have consistent interaction with a teacher who could guide them through the exercises and the appropriate theory.  The reader will observe that some of the lectures are simply expansions upon things found in my Treatise on Elemental Magic, or in Franz Bardon's Initiation into Hermetics, whenever such information was deemed to be most appropriate. 

    One of the best practical programs for development via the elemental key of magic is to be found in Franz Bardon's Initiation into Hermetics, steps one through five.  Due to the limited length of the elemental magic class, however, it was impossible to advance in an orderly manner through all five steps and still discuss the appropriate supplemental theory.  Therefore some of the exercises have been altered slightly, some additional exercises have been added, and some have been taken away, in accordance to what I felt fit the restrictions and needs of the class.  Thus, I will tell the you what I told my class: use its information as a general guideline which, in accordance to the speed of your own progression, you can reference back to in order to greater understand where you are and what you should be doing.  For people already versed in Initiation into Hermetics, I hope that these three courses in elemental magic will greatly enrich your understanding of the magical theory which makes elemental magic possible.  A PDF of all three courses is attached to this post.

This is the first course.  To view the second or third courses, select the links under the heading.

The Elemental Magic Classes

Course 1: Preliminary Studies and Practices

Lecture 1
Defining Magic

   The point of discussion for this week is the definition of magic, its nature, and the semantics by which we will work with the word through this course.  If you do not like the view provided, then hopefully in time this will change, but for the mean time these are the definitions by which the material of the class follow.  We will begin by examining a few qualifying quotes:

“Magick is the Science and Art of causing Change to occur in conformity with Will.”
-Aleister Crowley, Magick in Theory and Practice

"Magic is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents being applied to proper Patients, strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle."

-The Goetia of the Lemegeton of King Solomon

"Sorcery has been called Magic: but Magic is Wisdom, and there is no wisdom in Sorcery."   

“The Occultist is one who intelligently and continuously applies himself to the understanding of the hidden forces in nature and to the laws of the interior world, to the end that he may consciously co-operate with nature and the spiritual intelligences in the production of effects of service to himself and to his fellow-beings.”
-Manual of Occultism

“A thorough familiarity with the occult faculties of everything existing in nature, visible as well as invisible; their mutual relations, attractions, and repulsions; the cause of these, traced to the spiritual principle to manifest itself, in other words a profound and exhaustive knowledge of natural law – this was and is the basis of magic.” 
-Helena Blavatsky

Each of these remarks regarding magic illustrate certain principles: that the will of the magician is the mechanism of magic, and that magic itself is a path of wisdom which pursues the sublime laws of nature, and utilizes them for spiritual evolution.  Now let us consider briefly each of these quotes in turn. 

   Crowley's distinction is that of the mechanism, and is the most broken down.  The effect of magic, not its process, is that change is wrought in conformity to the will, to passion, to desire, strung together under the controlled volition of the mage.  This is an amiable definition, but is far too limited.  By this definition, and which Crowley says even himself, any willed action becomes an act of magic.  Typing these words, for example, becomes an act of magic.  It comes into light then that this definition is far too broad to define magic itself, and so we use it merely as an observant of the result: change produced by the will. 

The explanation Solomon gives in his Lemegeton is arguably one of the most passionate definitions of magic, but rightly so, for if you should pursue this path long you shall see for yourself how it can stir, exalt and lift the soul.  Solomon says that magic, quite righly, is the righteous pursuit of certain divine principles, divine here meaning those which exceed the physical world, and their applications towards things which they are usually not directed at.  In this pursuit those occult virtues which govern the world may be discerned by the scholarly initiate, and that these once known may be put into play to create "miraculous" effects. 

A shorter but very correct definition of magic is given my Paracelsus, wherein he instead says what magic is by saying what it is not.  Magic, simply put, is wisdom; a perfect wisdom of certain virtues which exceed the understanding of the uninitiated, and often cross outside the small circle of light created by physical sciences.  Without wisdom, magic is merely sorcery: it is the application of basic rules towards a gross principle, making the vehicle of their use gross itself.  For this reason the magician has always been seen first as a wise man, holding true to the very definition of its original uses.  By this very means Solomon became wise, and not merely wise in the ways of magic, but wise in the arts of the world entirely.  There was no situation which the magician can not penetrate to the core of, and understand from the very origin of the circumstance. 

The last two quotes merely exhibit again the traits expressed by the words of Solomon and Paracelsus.  In sum, that the magician is a student of nature, and of the divine principles which govern it from the very core.  To this end, he studies the relations amongst these principles and qualities, how they act upon one another, and how these basic ideas may be applied towards other accomplishments.

Question: In explaining the first quote you used the term "righteous pursuit of knowledge.”  Does this mean that someone who tries to understand the universe with the intent to hurt someone is not practicing magic?

Answer: That I did.  In magic, the pursuit of knowledge may be called the pursuit of truth, according to its nature, and therein the pursuit of wisdom.  Wisdom itself is seen as a righteous aspiration.  Someone who studies with the intent of harm is not a theurgist, and theurgy is hermetic science, which is what you will be learning here.

Question:  Therefore, magic is the science that allows the craft, and is often mistaken with the craft, but you mean the most important part is the science, am I wrong?

Answer:  Hardly.  The most important part is the manner in which the craft is approached, as this defines the dimensions within which that magician will operate.

Question:  What is a person who is a Black Magician, not a theurigist, and yet at the same time a person with malicious intent?

Answer:  Merely a black magician.  To this end, it may be well to state a certain principle: Magic, in particular the hermetic science, is a path of self evolution.  A path that develops the soul's faculties and allows it to transcend into higher domains. 

Question:  You say the miracles performed by magicians are comparable to those performed by religions. Does the magician utilize his knowledge to perform a thing, and the priest call for aid from God, or am I misunderstanding?

Answer:  The miracle-working priest merely puts into play certain principles which he is oblivious of.  A prayer is merely an operation of the will supported by the emotionally-charged energy of the enflamed devotee.  This is not a miracle; we shall define miracles at a later time.  The magic of a wise person in the native religions for example, which is essentially prayer, works in the same general way.  They are merely ignorant of the principles at play, which usually results in the desire of the prayer not manifesting entirely as intended, or with prayer itself not working consistently.

Question:  Why is it that prayers, even when coming from devout people, don't always work. Don't usually work. Could it have something to do with the prayers focusing on the mercy of another being, instead of on the willpower of the person who prays?

Answer:  Different levels of spiritual development, and therefore different levels of authority and developments of willpower.  Momentary inspirations of emotion or senses of revelation will greatly increase the chance of the prayer working, but these are not reliable mechanisms.

   Magic is first of all the realization of your own sphere of influence in life and death, followed by the study and practice of expanding that sphere, so that more things in the universe may enter into connection to your will.  As Crowley says, it is the science of causing change to occur in conformity with the will, so that even as you will something and have faith in it, it shall be done.  As King Solomon said, it is the divine knowledge of natural philosophies, simply advanced in its works and operations by a good knowledge of the most sublime virtues of those things which are called occult.  These things are unknown in the world we identify as “modern science,” overlooked by the grounded rationality which veils the eyes of men and prevents them from seeing that which is, therein capable of only building things over it, that they may never see it in its concealment, never touching the divine origin of that which they have built, and therein never truly understanding the foundation of things, but only the blueprints of that which was built on top of them.

Magic is, above all, the understanding of those hidden things in the universe, the knowledge of which can be applied in a natural(not supernatural) way to wrought such things that the vulgar would call miracles, and which could be comparable to the miracles of authorized religions.  However the working of such feats, which are called operations, are simply an exercise of the knowledge and wisdom which magic is.  In truth, I wish there were a better word to define what we call magic, as “magic” itself seems to denote only the feats brought about by the sublime understanding of the universe, and not that understanding itself, which is in fact the most imperative part of that thing which we call “magic.”

So it is that what I shall teach you is not so much how to bring into effect those things which some would call miracles of God, and others, trickeries of Satan, but instead I shall try to give unto you that knowledge which has been given unto me by other great magicians, who understood the value of such knowledge, as well as a small portion of those revelations of what could be called Sacred Wisdom, the truths that have been revealed to me thus far as I perceive them, ringing true to my Individual Truth.  My goal is to bring about within you the realization of your own Individual Truth, which is the culminating understanding of the nature of yourself, completing the old ideology “Know thyself” to an extent more advanced than most ever attain.  Once such is completed, you too shall begin to ascertain by revelation that wisdom which is concealed within the depths of your soul, and shall by brought about into your mind by that which St. Augustine called the “Illuminating Light,” so that no longer shall you need to read books to learn more, but shall know how to turn inwards, and in turn upwards, for all answers you shall ever need.

   You are connected to all things in the universe by a binding force, which causes all things to be of a dual and non dual nature.  Magic is the realization of that natural concept, and use thereof to affect those things which you are connected to.  It is the wisdom which turns your eyes inwards in self contemplation, searching for the God within yourself, that He may show you that divine spark in all other things.  It is the understanding that you are a Son of God, that the angels have been commanded to kneel at the feet of those of you which have that Sacred Wisdom, which perhaps does not extend further than the realization that you are such. 

   So it is, then, that magic is more than anything the understanding of the virtues and orders of the universe’s actions, how they reflect within yourself unto The Divine, and the ascension of the self into union with the universe, that you may be made a better vessel for such wisdom which Solomon says is worth more than all the gold of men.  Power may come, or it may go.  Such is irrelevant.  It is the wisdom that is magic which is the precious jewel.  Power is only a brass ring which you may put that jewel in to display it.  Blessed is the man who keeps that jewel concealed, carrying it under his garments with him always, for he knows above all its true value.  It is from the mouths of such as these that the truest wisdom is exhaled to be taken in by those who listen to and understand his proverbs.  For it is in him that those who hide in the shadows shall see kept a shining jewel, for he needs not to display it on rings or necklaces, because its beauty shines from his eyes.

Now as my students you shall be learning a particular system of magic, or rather, though the teachings are rather general, most of the theory and application shall come from a single encompassing paradigm: this paradigm is known as the Hermetic Science.  Other names it has acquired are the Hermetic Arts, Hermeticism, The Great Work, Alchemy, The Holy Science, Theurgy, and the Sacred Doctrine.  All of these are appropriate, and I tend to use them interchangeably according to the nature of the subject, but the most common you shall here mere refer to is the Hermetic Science.  So, why is it called "hermetic science"?  Hermetic is a word that comes from the root name "Hermes," the Greek messenger of the gods.  When used in the sense of hermetic science, however, it is referring to a very real person; not some pantheonistic god.  The name of the man is Hermes Trismegistus, a name which translates roughly into "Thrice Greatest Hermes," or rather, "Thrice Great Messenger of the Gods."  Originally called Mercurius, Hermes recieved this honorary title due to his efforts in instructing the holy sciences, which had been revealed to him by the gods, to men.  He also acted as a great oracle, and was believed to have daily conversations with gods of his delight.   The science he taught, which told us that we are divine beings who may take back our inheritance as gods, was called in his honor "Hermetic Science." 

So what of the science?  The reason I prefer the phrase "hermetic science" as opposed to hermetic arts, hermeticism, etc, is because I believe the word "science" particularly plays upon the actual process of the art.  The hermetic magician does not break laws; he in truth rarely even bends them.  What he does is use perfectly natural laws which are, to the physical sciences, "hidden" at this point, or "occult."  If these laws are known and understood then proper play upon them will produce the promised result every time.  Just as in mathematics we know that every time the number two is added to the number two the result will always be the number four, so are there likewise equally dependable formulae within hermetic science.  These things may be tested, and if done properly, shall always be found true.

   This is the key to the progress of hermetic science, and why it has become so powerful, seeing as how the only people worth calling "adepts" in the world all seem to be its scholars.  The hermetic scholar does not merely believe blindly, as one might in a religion (fortunate are those who experience their religious convictions, instead of merely holding to them).  He instead believes only what persistent study, experimentation, trial and error have revealed throughout the ages.  In this way Hermetic Science, which has been in existence for easily 5,000 years in the cradles of Egypt and India as a coherent system, has developed throughout the ages into a reliable philosophy.  If something were tried and did not work, it was discarded.  If something were promised by bore no fruition, then the speaker to the hermetic scholar was no more than an ignorant fool at best, and a complete liar at worse.  In this way, much as typically understood science, hermetic science has developed and come into being. 

   It may be divined easily that all of the methods and all of the philosophies of hermetic science need not go back and be singly tested.  Why?  The same reason that a chemist does not have to go back and try to do the work of constructing the period table of the elements himself.  If every generation of chemists were forced to spend their entire lives' work figuring out how to correctly classify all the known elements, there would never be any progress past this point, and science would exist merely as a stagnant relic! However, because others have done this lengthy experimentation for us, and devoted their lives to unveiling certain secrets, chemistry may advance through the ages as it always had. 

   The exact same principle is at work in hermetic science: because people have devoted their entire lives to the contemplation and experimentation of certain divine principles, resulting in the creation of certain distinct hermetic doctrines, no student is required to go back and figure it all out himself either.  Instead, he is encouraged to take these stepping stones and progress the science even further in his generation. 

   These principles are those which I shall be presenting to you, and to this extent I make a very solemn, a very serious, and an entirely binding oath to all of you: I will teach you nothing in this course, nothing at all, that I have not personally found to be true.  Not a single philosophy will be proposed if I have not found it to be an answer to certain otherwise unanswerable questions.  Not a single exercise, training method, practice or approach thereof shall be presented if I have not personally gone through that exact system, and bore the exact fruit that I promise.  As I am often asked about, and as I often say, I believe what I believe because I have sweat for it, I have lost sleep over it, I have cried for it, destroyed it, created it, loved it, hated it, and bled for it.  In the end, you shall find that you too shall be able to say this, and remain unshakable in your convictions of truth.  In that way, you will become a magician.

Lecture 2
The Elemental Key

Having now defined the hermetic view of magic proper, we may now advance to build upon this concept and the associated philosophies to consider the elemental approach to The Great Work.  I might add that without understanding and taking to heart the basic principles proposed in the first lecture, some of the more complex theory of the second and third course shall be a different language to you, and all greater mysteries after your time with me shall be concealed.

Just as on any map, be it of the roads or of the world, there is always a particular key of correspondences by which means the viewer can understand what he is looking at.  In precisely the same manner there are several keys within the realm of magic, particularly within the hermetic paradigm. These keys serve as templates of categorization that allow the magician to label and therefore understand and work with the energies at play in his path and in his life. Without a proper understanding of a desirable key, and through it an understanding of the laws of analogy, all practical work in magic would be impossible. A few of the more well known keys are those of the Zodiac, astrology, the Tree of Life (the Otz Chiim, to use proper terminology) and the tarot.  Unfortunately one key that is often left out in both modern and ancient texts is the one we shall concern ourselves with here: the elemental key. Now, each of these keys act as windows that decide how the magician will approach the cultivation of his spiritual path, particularly the manner in which he categorizes those energies with which he shall come into contact.

The Zodiacal key would use the twelve zodiacal signs as a frame of reference for his experiences.  The astrological key would utilize the 360 degrees of the sky to understand the influences of the planets in their signs and houses, particularly the 22 degrees of the moon. The key of the Qaballah would utilize the diagram of the Tree of Life, the Otz Chiim, to divide the magician’s experiences amongst ten fruits on the diagram.  The tarot would use the suite and trump cards of the tarot deck and their corresponding meanings to detail exactly what each experience and energy belongs to. The elemental key, the one with which we shall be most concerned, is in my opinion one of the simplest and most effective: it breaks the magician’s universe into four parts: fire, air, water and earth. At the foundation of each of these four parts, acting as the core upon which all attributes are created and impressed, is the Akasha, which some call the fifth element, and which the Rosicrucians teach to be the Spirit Principle. Each of these elements shall be considered in turn successively in the second course, as well as a thorough examination of the Akasha.

Q: Should the magician have a thorough understanding of all the keys of magic (appart from the elemental one) or is the understanding of the elemental one enough for his progression?

A: A workable knowledge of the all of these templates should be had by the magician, yes, particularly so that he may understand the diverse number of approaches.  For our purposes however we begin and focus on the elemental paradigm, as for reasons to be explained shortly it is the most practical. Likewise, the elemental diagram of existence seamlessly merges into the Diagram of the Tree of Life once all four of the elements have been conquered.  That, however, will be left for the discretion of the magician once such has been obtained.

Q: In actuality, is the Akasha principle truly a fifth element?

A: It is not proper to call the Akasha a fifth element.  It is instead the building blocks upon which the other elements are designed.  At the core of each element, of everything in existence, is the same substance: the akasha.  It is merely the qualities built upon the Akasha that cause differences. It is a uniting force; the Prima Materia of the alchemists.

Q: So would that possibly explain the relationship of spirit to the other elements on the Great Tablet?

A: It would explain the relationship of Spirit to everything. And therefore, necessarily, the elements.


The utilization of the elemental key to understand, categorize and work upon the forces of the universe is the practice known as Elemental Magic.  We have already discussed in our previous lecture that magic itself is the operation of the trained will to put into use certain natural laws which have remained "occult" to the masses. Elemental magic and the use of the elemental key is the first step towards turning this process into a science as opposed to leaving it merely as a far over-generalized statement. This science teaches that there are four elements, that each of these elements have certain qualities, and that they will therefore behave in a particular manner under certain circumstances. Likewise these qualities, when expressed upon other circumstances, shall in turn act as an added chemical to the equation and therefore change the outcome in a manner appropriate to that quality’s nature. My intention is to teach you how these elemental energies and their occult qualities can be applied specifically to reach certain desired ends much faster than the magician’s will alone would have originally allowed. More so than any other key, the elemental key corresponds excellently to the physical world. This allows for a sphere of operation that most magicians today attempt to operate upon but rarely can: the physical sphere. 

Unlike the abstract qualities of distant planets, mathematical degrees, celestial fruits or simple cards in a deck, each of the elements have direct physical expressions with which even the lay-man may work upon. The magician can penetrate into the essence of these physical expressions and manipulate them as he desires, even take those same qualities into himself, and express them with the same power that the physical element itself produces. Fire, then, shall allow the magician to control forces such as heat, which with much training he shall be able to condense in such a manner as to allow the physical manifestation of the element: an actual fire. This is one of the most appealing things to the magician, particularly in the beginning, where it is seen as a symbol of power.  It is correct to believe that this is a symbol, but of more importance to the trained magician is not its representation of his power but its representation of his authority over the physical world wherein he lives.

In light of this statement however, there is deserved a momentary consideration of the Law of Analogy. The Law of Analogy is the law with which the magician works; it is the mechanism of "As Above so Below," and by it the magician may use celestial things to understand natural things, and natural things to understand celestial things. In this observation it should be noted that the elemental fire we work with in magic is not fire as we know it in the physical world. Tejas, the substantial essence worked with when one engages in the elemental magic of fire, is not fire itself. It is merely a force which finds its best representation in the physical world as fire, and because of this link the magician may observe a natural fire, its qualities and tendencies, and as such derive the qualities of the higher, true fire which the physical manifestation is only a limited symbol of.

Using these basic principles, it is quite obvious why the Elemental Key is one of the most advantageous.  I can try to determine what is "watery," and by examining the nature of water philosophically can quite perfectly come to my own understanding of what else may be called analogous to water. One can not, however, try to discern the qualities of Saturn by looking at it through a telescope, or by reading about the materials that it is created by, the nature of its rings, or even the details of its orbit; none of these shall provide any important analogies by which means the student of hermetic science will be able to divine what is saturnine. There are fundamental principles associated with the planets, and they no doubt have their uses in broadening one’s understanding of the world, and furthermore they most certainly exert a definite influence upon us. Regardless of all of this, however, they can never meet by comparison the practicality of elemental work, nor stand up to the influence which these fundamental building blocks of our world impress upon us.

Lecture 2.1
The Magical Journal

This week's assignment of sorts is to procure for yourself a personal notebook, of varying size depending on your preference. A physical notebook is by far the most advantageous, as it may be carried with you places, taken outside, and may be at hand at the same time as an important experience or revelation. It does not matter the material of the notebook.  I had a personal apprentice who, in virtue of the fact that he was a server, kept an extra meal ticket book in his hind pocket wherever he went, and it acted as his personal magical journal.  All that is important is that it has enough room to express full ideas.

This notebook shall be used only for purposes relating to your magical development, but not exclusively for this class.  Record in it any inspirations you have, any questions you have throughout the week that you may want to ask me, and even perhaps a possible answer to your own questions. If you already do certain daily routines, keep track of them in this journal.  Record the day and time of every exercise you do, as well as the success you had and the progress (or lack thereof) that you are noticing.  This will become particularly important starting next week, when you will be given the first part of a string of exercises that will constitute your daily routine for quite some time to come.

Every session of practical work must be kept recorded in this journal.  Likewise, starting next week there should naturally be a journal entry for every day, as you will have something solid to put into the journal after each session of practice. Anytime you experience a particular step forward, or book good success in something that you were not doing well in, it should be recorded in great detail in the journal.  I might add that every entry should have a day and exact date, and if there are multiple entries in a single day, there should be included times as well.

It must become a habit to keep up with this journal. In the beginning the upkeeking of this journal may seem a punitive and worthless task. Keep with it, however, and you shall no doubt begin to see its great effects on your psyche, your practice and your understanding.

To give an example of a very basic journal entry, I will provide briefly one of my own:

1st Saturn, Martian Night, Libra 6th.

Continuing to observe the effects of prolonged dynamism on the body, today I spent two hours going through casual daily interaction with approximately twenty full azoth exaggeratios in somes.  The observed effects after the two hours were a kind of nauseating physical excitement, stimulation of lust, nervous shaking of the limbs, lack of focus and a particularly bothersome burning sensation in both eyes.  After completing the exhalations at the desired time, all symptoms automatically subsided, with the exception of the burning sensation in the eyes, which I calmed with a fitting poultice. 

All exercises were done appropriately today, lasting a total of two hours in the morning while Jupiter and Mars ruled, and one hour under the second term of the moon. 

There has been a particular success with the earth element as of late.  I may now focus it so as to allow walking across the bottom of a pool while the lungs are full of air. 

     This entry was from Saturday, September 30th, 2001.  The planetary information at the top of the entry is merely an encrypted way of keeping the date and time, and while it is not necessary, you will find that the more "occult" you can make the journal, the more appealing it will be to you and less likely peeping eyes will understand what is contained.  In my own case, the information says, in order: The first Saturday of the Rule of Venus, during the hour of the rule of mars, while Venus was in the sixth degree of Libra.  Translated further, this becomes the Saturday of September 30th, during the year 2001 A.D., recorded at approximately 9:00 P.M. 

There are several important components to this entry which should be present in all entries:

-Time, day and month
-Present points of interest
-Data regarding the daily exercise routine (if it was all done or not, and if not, then why)
-Record of progress (should be in at least one journal entry a week).

The last point is particular observable: without an understanding of both alchemy and Latin, it would impossible to know precisely what I was speaking about in my first paragraph of the journal entry.  This protects the information therein from wandering eyes and prying hands, in addition to personalizing the information so that it only holds meaning to you.  The tendency of the adept to obscure his personal notes in this manner lead to the creation of the so-called "barbaric names" which are present in so many grimiores today.  Without the proper key, these apparently meaningless words have no use at all; they are merely the personal shorthand of a particular magus, the personal records of whom somehow got into the hands of a cunning charlatan and were eventually published. 

You do not have to be knowledgeable in the Qaballah, alchemy or some strange language to properly encript the information recorded in your journals.  For that matter, it does not have to be encripted at all to begin with: the information can tend to be harmless enough, and even in the above examples of my own entry the encription was more out of habit than it was out of necessity.  If, however, you find yourself speaking of particularly important personal matters in regards to magic, your practices and/or your discoveries thereof, it is best that you think of a fitting key by which means you can render the entry meaningless in the hands of anyone else other than yourself. I might also add that the planetary attributions and the likes are by no means required either: they are merely a matter of preference, and in my case, a matter of habit. 

As a note, however, Azoth is the vital force, and "de Azoth exaggeratios in somes" means "accumulations of Azoth in the body."

Lecture 3
Man as Microcosm

There is a certain belief that the student must contemplate and try his best to understand before the reasoning behind much of hermetic science is both revealed and understood. This conjecture is eminently that the human being is his own microcosm, or “small universe.” Likewise his own existence as a small universe is reflected in the ethers of the macrocosm, or his environment in sum. This fact, however, is only known to the magician and only via magic can the realities of this hermetic law be brought about to cause change in the outer world.

While the root of this idea is somewhat controversial, it would in all reasoning be drawn to the age-old concept of “As Above So Below.” If you truly thought that this idea applied only to hermetic science then you are not very well versed in Medieval literature or the writings of the saints. The idea that all organization on Earth reflects a parallel but higher level of organization in Heaven and in Hell has been proposed in the western world as early back as Plato. In the land of Egypt this is traced back to wherever that ancient religion may have found its beginning.

The mechanics of this belief essentially exist in the philosophies of Universal Love and Duality (“Love” here not referring to the conventional sense of the word, but to the principle of attractive forces). In respect to the proper religious backgrounds it is said that we are all the reflections of God, for it was written in the Torah “and He crafted man to be alike unto His own image.” Now whether or not this literally means that God has feet, eyes, allergies, etc, is of little relevance to the magician: we shall let the philosophically perplexed deal with such whimsical connotations. What this sentence reveals to the hermetic scientist is of much more relevance to us here.  What is the hermetic stance on this thesis? It is held that within God is to be found all things in their archetypal form.  All that is left for the resolution of this proposition is a simple transitive conclusion: If God issued forth from Himself all things, then all things must exist within Him. If He in turn created mankind in His image, then it would follow that so also do we in some manner retain all things within ourselves(“Look not for the coming of the Kingdom, for it is within you”). To expand upon this we use another fundamental thesis to be found this time within the Christian doctrine: the attractive power of God. If we all exist within God, and yet are individuals (as we are certainly not “God” ourselves), then there is some exterior connection to this Supreme Identity. If this is the case and we do indeed possess the direct link which Christians such as Eckhart claim “draw us closer and closer unto Him”, and if we are to assume that our souls are a part of this Intelligence, then we are indeed a part of God. If this is established, then because the parts are directly connected to the whole, then so do we(who have our residence with God) have direct access to what He does (“All of The Kingdom is yours”). It is only philosophically correct to presume at this stage of reasoning two things:

1.) That if God is has access to all the world’s information and wisdom, then so do we, who are intrinsically a part of Him, have the ability to tap into the same.

2.) At the highest level of initiation the will of the magician and of God become somewhat merged. Because God is omnipotent, then the magician at this stage also obtains some level of the same.

So what is the iconoclastic resonance of this proposition? A most intriguing thesis: the magician is capable of accessing the entirety of the macrocosm via the evolution of his own microcosm. Through obtaining inner resolution with God, so also does he obtain exterior harmony with the world. This is the meaning of the first lesson I was taught when I began this path, as an elder adept whispered to me “You can never find God in all the depths of the universe until you find Him within yourself. When you do that, He shall show His existence in everything else.” I shall leave this for you to further contemplate.

Question and Answer
Q: Why is it that as a part of God, we automatically have access to all information?

A: It is a general rule: the mechanism is similar to multiple computers set up on a network around a main mother computer.  Each of the individual computers are still there own computers, but with the proper information you may learn how to access the mother computer from any one of them, and so know all the information of every other computer hooked up to the network.

Q: When you said all knowledge lies within ourselves, is this why magical knowledge is referred to as "a divine spark" in some texts?

A:  Absolutely.  Saint Augustine referred to this as the Illuminating Light, and believed that by it the meditative could learn all things, and all their questions would be answered by the depths of their own souls.

Q: I read about the theory of the "collective subconscious", which would mean humans could be able to access knowledge gained by other humans... In this theory, you talk about being able to connect with God... That would also mean being able to receive info from other souls, too, right?

A:  Jung's "Collective Unconscious" applies to this situation as one of the results of this connection.

Q:  You have said that everything is a part of God. Does this mean that the stones, the trees, the clouds also have a divine nature or only humans possess it?

A:  Everything has a divine spark, but only mankind possesses the divine nature of the soul.  The connection at the fundamental core, however, is the same: the Akasha, the underlying spirit-principle present in all things, and therefore uniting all things.

Q:  If you can access the wisdom of the microcosm and that of other humans...  Could you distinguish the information that springs from Source from  knowledge that could come from humans and be misled, erred or intentionally harmful?

A:  The trained magician can always distinguish such things, for he knows how to hone in on his source, so that there can be no possible interference.  Then, if there is such somehow, he will be able to feel the difference, or even see for himself the difference in the energies which carry the thoughts and information.

Dr. Lomer once wrote that it should be obvious to any atomic scientist who looked with open eyes that we are the natural reflection of the universe. He theorized that man was indeed composed of small indivisible units known as atoms, with trillions of them composing the physical gross body, and he pointed out that around the center of each nucleus revolved a series of small electrons. Lomer suggested that in the minds of the observant a parallel should be drawn between the circling electrons of the nucleus and the circling planets of the sun. Each atom could be seen as its own small galaxy consisting of several planets revolving around a single focal point, and therein man could be seen as being composed of trillions of galaxies pieced together to create a universe; the microcosm.

While an interesting proposal, there are of course certain logistic condemnations of it. However, for our purpose here I believe it served as one interesting way of looking at the composition of the man within respect to the two universes, small and large.  Hermetically, I believe man is best looked at one of two ways (or perhaps even both for the more comprehending student):

1.) Man is composed on a physical, astral and spiritual level by the interaction and consequent operation of four primordial elements: fire, air, water and earth. These four elements exist within man as a reflection of the forces by which all other things in the universe were created. One may question to himself “What of the chemical elements that science uses?” Suffice it to say for now that while a certain analogy exists, the hermetic elements are not parallel to the physical elements we know.

2.) For the Qabalist: Man is both the Ze’ir Anafin and the Arikh Anafin. The energy consciousness and weight of Ze’ir Anafin superimpose the Briah, Yetsirah and Assiah, all three of which the cosmic consciousness resides within. The Ain in Arikh Anafin leaves Atziluth through which all thoughts begin before manifestation at the will of the magician. Therein, the entire Qabalistic cosmos exists within the magician, and an analogy can be drawn between the two in the mind of the studious.

   The references to the Qaballah in this particular lecture have been presented in light of the fact that most hermetic theorems, particular this one, have their roots in a scholarly study of the Otz Chiim, the pictorial diagram of the abstract Tree of Life.  For your own education, a short consideration of this source is necessary, seeing as how you are to be informed to a higher degree than the average members:

   The Tree of Life represents simultaneously three things: the process of creation, the universal machinery, and the perfect man.  Naturally under the auspices of the present subject the matter which concerns us the most is of the latter: that the Tree of Life is a diagram of a man.  His name is Adam Qadmon, the Perfect Man, or God-Man, and his symbol is expressed hebraicly with three prime characters, reflecting the existence of a trinity between mind, body and soul.  Adam’s head is the Crown, resting at the top of the diagram in a sphere called Kether.  Each of his shoulders are the divisions of the world into a duad: male and female.  Following down one arm is the path of mercy, and in the hand at the bottom of this arm rests a scepter for jurisdiction.  Following down the other arm to the hand is the path of severity, and within the hand is grasped a double-edged flaming sword.  At the bottom of the Otz Chiim is Malkuth, the kingdom, and herein are his feet.  This is the description of the cosmic man, and by its means the Qaballists decided that the idea of the perfect man is one who walks upon the earth but can see into the heavens, can extend both mercy and wrath, and contains within him all of the components of the universe expressed metaphorically and allegorically.  They personified this figure with the grace of the magician: the Hebrew letter Aleph.  Aleph, as may be noted, is the figure of a man pointing upwards to the heavens and down to the earth, with the actual man in the middle.  This is the symbol of the magician as a mediator between heaven and earth, wearing a crown upon his head and having the tools of the universe upon his altar; it is the first page of the Book of Wisdom, the tarot card known as The Magician. 

   The magician then wears the Crown of Kether, a symbol of his divine authority.  In one hand in brandishes the Wand, or Scepter, a symbol of his absolute will and judgment, and in the other hand he holds the flaming sword, lit afire by its consecration to the Great Work, ready to exact wrath upon the disobedient.  In this image of the magician rests nearly the entire practice of the evocation of spirits; the magician has the royal authority.  Observe that the undisputed royalty of the magician is not of this world, and comes not into the competition of kings and emperors.

   This last paragraph has contained several particularly heavy and profound statements at your point in development, and it would do you well to read it several more times throughout the week, explore some of the subjects yourself in your own research, and record your findings in your journal, as well as your thoughts on the subject.  A year or two from now, look back upon a copy of this lecture and read that paragraph again, and you will observe many profound changes in the way it appeals to you, presuming you have maintained the systematic study and practice of hermetic science.

Question and Answer
Q: You said that the perfect man "can extend both mercy and wrath..." Does this mean he is free of moral judgment?

A:  He is not free of morality.  However, he may act as a judge of sorts when he has obtained such a level of authority, and so become the instrument through which Karma retaliates, so to speak.  Such authority will naturally only be granted to a magician of high maturity and nearly perfect morality.

   Having now traversed the philosophical, theological and Qaballistic derivations of this theory, we turn finally to the elemental consideration of it.

   Through observation and experimentation, it was decided that man has qualities which correspond to all of the elements, and that these qualities only demonstratably exist together within the triune human being.  The willpower of man was the analogical representation of fire, his intellect the representation of air, his emotions the representation of water and his consciousness, with its properties as the mechanism of manifestation of the former three elements, as the earth.  His subconscious represents the Akasha.

   In the body, the head belongs to the fire element, the throat and chest down to the diaphragm belong to the air element, from the diaphragm down to the waist belong to the water element, and from the waist and hips down through the legs and to the feet belong to the earth element.  This derivation came of the fact that the eyes see, sight being a properly exclusive to light, and light being a property exclusive to fire.  Likewise within the head is seated the brain, the dominant source of the will and of thought, which is constantly active and processing.  Air was brought through the passages of the mouth and throat down into the lungs, which extend essentially to the diaphragm, their rhythmic actions being controlled by the same.  Below this in the stomach occurred the process of digestion, which the alchemists always attributed to the water element, as water is the universal solvent, as we know the food is always dissolved and broken down in this area.  Finally below this rests the earth, and the mechanisms we were principally built to traverse the earth with: the feet through the legs, controlled by the hips. 

   In working with the elemental energies, which can also be called the tattvas, the magicians noticed also peculiar effects upon these parts of the body when used.  It was observed, and may be experimented with by yourselves as well in the future, that when tejas, the elemental fire, was gathered in the chest and left there for longer than a few minutes, a sort of imbalance would occur.  The chest would feel strangely expansive and strained, and a slight head ache would begin to develop.  This same energy centered instead in the head would produce a sense of alignment, having no negative effect on any other part of the body, but both sharpening the senses of the head region and giving clear, dominating thought instead.  Similar observations, I am quite certain, were made regarding all other areas of the body with the other elements, until inspiration was verified by experimentation.  In other words, the information that could quite likely have been received by initiates who spoke with various spirits regarding the elemental composition of the body was verified through experimentation.  It bears mentioning also that blood belongs to the Akasha.

   The rest of this matter belongs to occult anatomy, which naturally has close ties into any explanation of the microcosm of the magician.  A segment of it has been provided here merely to illustrate certain manners in which the microcosm of the magician and the macrocosm of the universe have similarities and relationships, as opposed to merely telling you that there is such a relationship without providing any examples.

So ends the third lecture regarding man as the microcosm.


There was a question following the lecture regarding the manner in which the descending emanation works, that is to say, the descent of “above” to “below.”  The best symbolic depiction of this is the triangle with a line dividing it from the apex to the center of the base.  The two slanted lines represent the mental and celestial spheres, and the line through the center represents the astral sphere.  At the apex, all of these spheres meet, and so are the same source. 

   The line proceeds through the center of the triangle and down through the base, where it is met with a short perpendicular line precisely the same length as the line is beneath the triangle, thus forming an equilateral cross.  Each of the four line segments which make up the cross represent the four elements, and their meeting point in the center of the cross is our physical world.  The alchemists represent this by their symbol for sulphur, which they believed to be a physical substance analogous to the spirit. 

   A similar occult depiction of this principle is found in the Included Cross, which has become the signet of the Rosicrucians through the centuries.  It is depicted by an upwards triangle, within which is a smaller inverted triangle, with each of its three points touching each of the three sides of the larger triangle.  The large triangle here represents the macrocosm, and the small triangle the microcosm.  Within the small triangle is the cross, bearing the same symbolism as has just been explained, and within this cross is a rose, symbolic of the blooming of the soul which occurs during the Great Work. 

Lecture 3.1
Thought Control

   The first exercise we shall begin is the simple task of learning to control one’s thoughts.  The importance of this exercise is paramount for reasons that most should identify immediately, and that everyone shall fully appreciate as time progresses.  The goal of this exercise, which is to be made a daily routine from here on, is to be able to completely silence your mind’s thoughts when desired and to focus learn to focus your complete attention on a single thought or desire.

   Every morning when you wake up, before actually getting up out of bed, pick a point on your ceiling and stare at it.  When you have the precise point in space that you are focusing on, close your eyes and continue to focus on the location of that point.  Even though you can no longer see the point visibly, retain focus on the point in space where it was located.  This spot will become your focal point, and will be the mechanism by which means you force your thoughts into submission.

   While still holding the focal point, begin to observe your thoughts from a detached point of view.  Do not become involved in the strings of thoughts that will ensue, as this will only result in your being swept away from your focus and into a day dream.  Instead merely watch them as they go by; observe them, but attach no significance to them.  No single proposal from your thoughts should be allowed to arouse such interest as to remove your focus.  Should you begin to feel being pulled away into thought as opposed to focus, immediately direct all the mental focus you can conjure back at your focal point, so that it becomes all that exists for you.  Automatically all other thoughts shall be, if only momentarily, forcefully expelled from your mind.  Retain your focal point, and every time you begin to drift into a string of thoughts, pull yourself together and direct all of your attention back to it.  At first it is merely necessary to do this for one full minute.  If you can gain control of your thoughts to such an extent that during the length of a full minute you are never pulled into a string of thoughts, but that you instead remain the objective force in your mind, then expand the practice to two minutes.  You should aim at expanding the practice by one minute every day, so that after a week you can concentrate for five minutes with no breaks in concentration.  This will likely require more than one minute of practice itself for each session.  Keep in mind that you’re aiming for one minute of full concentration, not merely one minute of the practice.  It may take you five, six, maybe even ten minutes to control your mind so that you remain in focus for a full minute.  Spend however long is necessary, but ten minutes is a most reasonable limit. 

   At the end of the week you should be able to retain concentration on your focal point for five minutes with no notable break.  Continue this exercise throughout next week as well, as this will be your only assignment in so far as practice next week.  Two weeks from now you should aim at being able to concentrate without breaking at all in focus for ten minutes, presuming you have practiced this exercise at least twice a day (though more is preferred).  Naturally there are different aptitudes for every practice, which we shall discover for ourselves as we advance, and therefore some students will accomplish ten minutes of concentration in a week, others in two, and some perhaps not for a month or so.  Work at your own pace, but push yourself hard.  As with all the exercises we shall practice in this class, do not be content with mediocrity.  Do not be content with what you feel is the best you can do, because the untrained mind will tell you that you are finished before your soul fully believes you are.

Lecture 4
The Models of Magic

This week's subject of consideration are the three models which encompass the various systems of magic.  There are, within the grand field of study that is magic, three particular “models” of magic, each one viewing the forces they work with a different way, and therefore containing within different procedures and methodologies for their different operations.  These three are most commonly referred to as the Spirit Model, the Energy-Spirit Model, and the Energy Model.  The Spirit Model and the Energy-Spirit Model are the two paradigms within which hermetic magicians practice, the Energy Model being the preferred model of psychics and the likes, as well as the Eastern Mystics who focus on the cultivation of the Life Force, and how to use it to change certain things in the world.

   We shall first concern ourselves with the Spirit Model.  This model is arguably where the most ritualism is found in the field of magic, and is by nature surrounded by lengthy, often confusing and unneeded mythos.  The most common example of a typical Spirit Model system would be the clergy of the Catholic church, exorcists, and many pagan systems which utilize sect-specific rituals for the fulfillment of their desires.

   The feature that is characteristic of any spirit-model based system is both the belief in and the reliance on the perpetual order of some type of hierarchal structure composed only of spirits in varying degrees of power.  To magicians of this paradigm, all things have a corresponding spirit, as opposed to an inherent energy, and by that spirit the target in question can be altered or controlled.   A prime example of the spirit model is the priesthood of the pagan religion, which has of itself a large multitude of spirits.  If the priest/ess can come into contact with the spirit/god/goddess which presides over the desired force, certain changes can be arranged.  In much a similar way, the Christian prays to the entity known to the Jews as YHVH, in hopes of essentially bringing about some type of change outside the common sphere of influence.  Because the magician who has been brought up in this manner does not have a trained mind and spirit, his sphere of influence can not encompass all things desired and therefore he must rely on the perpetual influence of other spirits, within the sphere of which the desired effect manifests naturally.

   This is not to say that the magician who spends great amounts of time communicating with and working magic through the spirits is not a true trained magician.  It means that one who has come to rely only on these spirits, such as those who put too much emphasis and faith in the power of prayer towards patron deities, does not possess the power to operate such changes himself.  It may be found in many cases that the magician need not turn to spirits if he has been properly trained.  The spirits themselves operate changes in the world in precisely the same way the adept does, and knowing this, he knows that he can accomplish anything a spirit can.  Evocation, however, is slightly different than mere appeal.  The true magician, the hermetic adept, evokes entities for wisdom.  He learns from them by what means they affect their various spheres, and in doing so can come to control those spheres by the same methods.  If he so desires he may request the spirit to operate certain things for him, but it would only be because at that exact point in his development he is not yet quite skilled enough to operate his desire on his own, or because he does not wish to busy himself with such worries when a spirit would gladly do it himself for a true magician.

   Unlike the well rounded magician however, the strictly spirit-model magician works his magic indirectly through the spirits of the world, which is still entirely effective (though seen as a fetal reliance from which to be weaned by a hermetic student).  As such the Spirit Model is a system of indirect magic in which the magician does not cause the immediate changes desired by himself, but instead uses a medium for which the power already exists.  It is a system of practical persuasion and indirect interaction as opposed to control and direct operation on the magician’s part. 

   So we see that this system’s power exists strongly in the magician’s ability to persuade the desired spirit.  By what means may this persuasion be attained and thencapitalized on?  To this, there are several approaches. 

   Sadly, most of today’s spirit-workers try to exercise their magic via the forceful submission into servant hood of various entities which have done no particular astral crimes to deserve such bondage.  In a way similar to how a devil should be treated, many of today’s magicians try to bind into submission the various elemental spirits, and even some of the lesser angels in the lower choirs.  This is one approach, that the magician may forcefully command a spirit to enact certain operations at his will.

   A second approach is to deal with the masters of various spirits, achieving their cooperation by a level of agreeable compromise and/or synergy.  With compromise, the magician may have to give up something earthly in order for the desired Duke/King/General/Marquis/Marshall/President/Prince/Emperor to command his subservient spirits to enact the desired operation.  A different approach which the spirit may chose to take is to bestow upon the worthy magician a number of subservient spirits which he may make use of to enact his own operations in the future.  The most common example of this is the gift of a familiar unto the summoner. 

   Now, to move from compromise to synergy, the magician may be able attain “gifts” from the spirit in question, if he be a powerful enough entity.  This gift is attained only if the magician is worthy, and particularly "pure" in the entity’s eyes.  In this way may strictly spirit-model magicians gradually become effective independent of reliance on entities, for he may eventually various of his own powers and skills which allow him to work magic directly.  He will never have complete control over these powers unless he in fact had earned them via other mea
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December 26, 2007, 07:27:15 PM
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Thank you for the christmas gift. :)

January 19, 2008, 11:50:48 AM
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I was asking me if there are a continuation of this?

January 20, 2008, 10:46:57 PM
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there is a link at the bottom of the post that has the whole course.
Hey, whats up?

Please vote in my poll:

May 13, 2008, 10:27:11 AM
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I HOPE I DON'T GO OUT OF LINE but some of the course was missing and i decided to put it here

Lecture 4
The Models of Magic

This week's subject of consideration are the three models which encompass the various systems of magic. There are, within the grand field of study that is magic, three particular “models” of magic, each one viewing the forces they work with a different way, and therefore containing within different procedures and methodologies for their different operations. These three are most commonly referred to as the Spirit Model, the Energy-Spirit Model, and the Energy Model. The Spirit Model and the Energy-Spirit Model are the two paradigms within which hermetic magicians practice, the Energy Model being the preferred model of psychics and the likes, as well as the Eastern Mystics who focus on the cultivation of the Life Force, and how to use it to change certain things in the world.
We shall first concern ourselves with the Spirit Model. This model is arguably where the most ritualism is found in the field of magic, and is by nature surrounded by lengthy, often confusing and unneeded mythos. The most common example of a typical Spirit Model system would be the clergy of the Catholic church, exorcists, and many pagan systems which utilize sect-specific rituals for the fulfillment of their desires.

The feature that is characteristic of any spirit-model based system is both the belief in and the reliance on the perpetual order of some type of hierarchal structure composed only of spirits in varying degrees of power. To magicians of this paradigm, all things have a corresponding spirit, as opposed to an inherent energy, and by that spirit the target in question can be altered or controlled. A prime example of the spirit model is the priesthood of the pagan religion, which has of itself a large multitude of spirits. If the priest/ess can come into contact with the spirit/god/goddess which presides over the desired force, certain changes can be arranged. In much a similar way, the Christian prays to the entity known to the Jews as YHVH, in hopes of essentially bringing about some type of change outside the common sphere of influence. Because the magician who has been brought up in this manner does not have a trained mind and spirit, his sphere of influence can not encompass all things desired and therefore he must rely on the perpetual influence of other spirits, within the sphere of which the desired effect manifests naturally.

This is not to say that the magician who spends great amounts of time communicating with and working magic through the spirits is not a true trained magician. It means that one who has come to rely only on these spirits, such as those who put too much emphasis and faith in the power of prayer towards patron deities, does not possess the power to operate such changes himself. It may be found in many cases that the magician need not turn to spirits if he has been properly trained. The spirits themselves operate changes in the world in precisely the same way the adept does, and knowing this, he knows that he can accomplish anything a spirit can. Evocation, however, is slightly different than mere appeal. The true magician, the hermetic adept, evokes entities for wisdom. He learns from them by what means they affect their various spheres, and in doing so can come to
control those spheres by the same methods. If he so desires he may request the spirit to operate certain things for him, but it would only be because at that exact point in his development he is not yet quite skilled enough to operate his desire on his own, or because he does not wish to busy himself with such worries when a spirit would gladly do it himself for a true magician.

Unlike the well rounded magician however, the strictly spirit-model magician works his magic indirectly through the spirits of the world, which is still entirely effective (though seen as a fetal reliance from which to be weaned by a hermetic student). As such the Spirit Model is a system of indirect magic in which the magician does not cause the immediate changes desired by himself, but instead uses a medium for which the power already exists. It is a system of practical persuasion and indirect interaction as opposed to control and direct operation on the magician’s part.
So we see that this system’s power exists strongly in the magician’s ability to persuade the desired spirit. By what means may this persuasion be attained and thencapitalized on? To this, there are several approaches.
Sadly, most of today’s spirit-workers try to exercise their magic via the forceful submission into servant hood of various entities which have done no particular astral crimes to deserve such bondage. In a way similar to how a devil should be treated, many of today’s magicians try to bind into submission the various elemental spirits, and even some of the lesser angels in the lower choirs. This is one approach, that the magician may forcefully command a spirit to enact certain operations at his will.
A second approach is to deal with the masters of various spirits, achieving their cooperation by a level of agreeable compromise and/or synergy. With compromise, the magician may have to give up something earthly in order for the desired Duke/King/General/Marquis/Marshall/President/Prince/Emperor to command his subservient spirits to enact the desired operation. A different approach which the spirit may chose to take is to bestow upon the worthy magician a number of subservient spirits which he may make use of to enact his own operations in the future. The most common example of this is the gift of a familiar unto the summoner.

Now, to move from compromise to synergy, the magician may be able attain “gifts” from the spirit in question, if he be a powerful enough entity. This gift is attained only if the magician is worthy, and particularly "pure" in the entity’s eyes. In this way may strictly spirit-model magicians gradually become effective independent of reliance on entities, for he may eventually various of his own powers and skills which allow him to work magic directly. He will never have complete control over these powers unless he in fact had earned them via other means and the spirit merely activated them further.
The third formerly common, but now not so often used approach is that of making a pact with an entity. In a pact, a bond is made between the entity and the magician, with the exchange of the entity’s services(as well as the services of the spirits under command) for something which the magician has. In legend, this is the infamous exchange of a
spirit’s power for the magician’s soul, and is often viewed as a pact between a man and the devil. However, such a thing is not always the case, as not only devils make pacts(though they are most commonly the ones to propose such an action). Sometimes all that is required of the magician is a sacrifice(not necessarily a flesh and blood sacrifice), and then after the spirit fulfills the promised operation, the pact is fulfilled and done away with.
Here now, for those of you interested, it seems fitting to address a certain issue. Demons and devils, as mentioned, most commonly offer pacts to the summoner. Why is his? In the case of High Magic, the magician threatens the devil with horrible consequences if obedience is not had. In order to avoid a painful retribution, as well as expand its own territory, it shall try to exploit the greedy nature of humanity by offering continued power and services to the magician if he but agree to be a servant in death. For anyone who would like to further investigate pacts, I strongly suggest reading the book which is known as both The Black Raven and The Threefold Coercion of Hell, the writer of which had made a pack with a devil himself. You may also wish to get your hands on The Tragedy of Faustus(which, incidentally, is the name of the writer of the aforementioned grimoire "The Threefold Coercion of Hell"). Naturally such research will only be for theoretical purposes, and never come into practice. A pact is the quickest, most efficient way for a magician to completely impede his spiritual progress, and so shall be detested by the magicians who seek not simply power. They shall allow pacts to be a thing of sorcerers.
There is a fourth manner of working with these spirits, but it is by necessity reserved for the Energy-Spirit model, the only one which the magician knows is entirely efficient, as it requires the spiritual conditioning and training of the magician. This is the manner of assuming the authority of God through putting one's self into the Akasha Principle and speaking with the divine authority which he has earned. He then moves easily, having mastered mental projection, into the sphere of the being he desires to contact and calls to him. The spirit, who in his mind is being called by God Himself, would never ignore the magician's call, and so would always come to him.
Questions and Answers
Q: How would one approach an entity to ask for synergy? In 'Abramelin the mage' the one commands the 7 princes to make a oath to him, to get familiars.. How would one approach it in a normal manner?
A: Synergy would require complete dedication to the sphere of the entity. To conjure entities of the water sphere, for example, they would emerse themselves in the principle of water. This causes spiritual dispositions towards a particular sphere, and so is counterproductive to actual magical training. However, people who follow this path need only petition for spirits of that sphere to come, and they shall be heard very easily, and identified as "one of their own" by the spirits of that sphere. If the magician proves himself worthy, he may ask for a certain gift and have it granted.

Q: “With compromise the magician may have to give up something earthly in order for the desired spirits to enact the desired operation." How would this benefit the spirit? What does it gain from ones sacrifice?
A: That act of sacrifice is an act of subordination for the magician's will to the spirit. The influence which that sphere has over the magician will expand in such a manner. In this manner the dominion of that particular spirit expands.

Q: I take for granted that a Sphere is somewhat the field of domination/wisdom/knowledge of a spirit, but what exactly can it be made of? And, are there only elemental spheres, or are there also Wisdom/nature/forest spheres, such as in the "kami" spirit mythos?
A: A sphere is the area of influence for a particular group of spirits, but also a level of vibration and density which encompasses a certain kind of entity. Water elementals, or example, have their own water sphere from which they control the water element and things connected to it. They can not exist in the air sphere, as it is a different density and vibration, and has energies which are not complimentary to it. There are many different spheres. The ones of most concern for the magician are the elemental and planetary spheres. There is nothing in this world or the next which do not come under the direct authority of the spirits from at least one of these spheres. Their natures are outside the scope of this class, however.

Q: So then, surrendering the magician's will to the spirit is, I suppose, not recommended?
A: Correct. The complete Spirit Model as a total system of magic is not advised, as it impedes the magician's spiritual progress.

Q: "...offering continued power and services to the magician if he but agree to be a servant in death." Why would any ( sane ) magician agree to such a pact? After all, any kind of magician usually has some control of will and hence would surely give some thought to it?
A: I am sure thought is always given to it. On the other hand, many people are entirely obsessed with the idea of power, and when not just the opportunity but the absolutely certainty of obtaining that sought for power is right in front of them, they become blinded by their passion.

Q: Are there spirits that cannot be threatened to cooperation by the magician?
A: There are many such spirits. In fact, it is outright dangerous to threaten many spirits. Such is the price of ignorance.
In the Spirit Model, we saw that the magician uses those intelligences which are termed “entities” to cause changes in an indirect manner in the world around him, those changes being usually outside the magician’s sphere of influence. In the Energy-Spirit Model, what we have is a useful synthesis of the magic theory that comprises the energy model in conjunction with the reliability of the spirit model.
So what characterizes the energy-spirit model as separate from the spirit model? The first, and most obvious one is that where as the spirit model unquestioningly sees the forces it works with as intelligences of a non-corporeal nature, the energy-spirit model goes in to define how that spirit exists. To make that clearer, it examines the theories behind the composition of spirits. So in the transition from the spirit model to the energy-spirit model, entities go from manifest intelligences to complex matrixes of thought and association woven together by the bindings of different corresponding energies. In light of the fact that entities are viewed as matrixes of energy, composed ultimately of the energies which govern the manifest forces of this world, one may see that they are dealt with differently.

As opposed to the pact-making and sacrificing characteristics of the spirit model, the energy-spirit model approaches the matter of spirit communication via mingling and interacting with their respective energies and characteristics. By summoning enough of a specific type of energy, a desired corresponding spirit can also be called upon by applying the principles of the energy-spirit model. In evocation this is called the magical preparation of the atmosphere.
Here, then, is the basic theory of the energy-spirit model:
In all the universe, every action, and all consequent reactions, are brought about by, and therein controlled by, the movements and actions of energies on a higher realm. It is within this model, as it borrows from the energy model, that we see Hermes’ adage "That which is above is like unto that which is below" begin to manifest in a direct manner. In charge of these energies are particular intelligent beings whose compositions are homogenous with the substances they control. All those energies which are above cause the changes in the world which we see here below. For every action taken, you can find its foundation in the celestial level. For every business choice, murder, lottery winner, etc, there is a very defined matrix of energy which brought the aforementioned into play in this world. These energies are put into action by both natural order and what we call "free will."

There is however another complexity to the system. Every type of energy, assuming there is enough corresponding energy of that type, can assimilate similar energy into a compound form in a manner similar to the reaction of water as it touches another droplet of water. For every collection of anger, there is a spirit of anger. For every collection of earth energy, there is an elemental, and so forth, attaining to the laws of Cohesive Similarity. The universe, by natural order, puts into contained and defined forms collections of energies programmed to enact certain operations. To illustrate this, we can examine the genesis of what we call elementals: In the case of an air elemental, there is a sufficient build up of air-energy on the celestial level in one place on the astral that a cohesive motion is set into play, collecting the energy into a conglomeration of sorts, be it formless or no. The stronger of these collections, which we would call Sylphs, are matrixes of those energies which more specifically define the actions of wind here on our manifest level of existence.

Now how are these matrixes of compound energies and thoughts wound up into a definite form? Ultimately there is no definite form. However, as our cells have naturally arranged themselves into a manner which essentially represents the template of shape that is the “human being,” so do certain energies with their inherent operations and activities arrange themselves into specific forms on the astral level. If the spirit appears to us, our ideas of how the form should appear will naturally affect it to some degree.

The attribution of intelligence which defines a spiritual being from an assortment of energy is taken on via the energy matrix’s natural sorting of which actions should and should not be performed at a given time. In this same way we have seen, using a scientific outlook, the evolution of man as we know him now, going from base instincts, and through a process of doing and learning(which on the celestial level, is simply the application of more commands, and which ones work), we have come to be the intellectual beings we now are. Therein, over periods of time, these clusters and matrixes of energy not only acquire more energy, but “learn,” so to say, using both natural do-and-learn reflexes and the assimilation of thoughts and ideas we have crafted ourselves in the celestial world. Over particularly extended periods of time, such as centuries, the power of these entities may grow proportionally, as does their intelligence, until the attain what may be called “god status.”
This does not always occur, as many spirits formed in this manner come under the immediate control of the authorities and principals of the corresponding sphere. This process quite naturally does not and never could encompass all aspects of the universe. It leaves out a particularly vital point: that there are beings who exist entirely of themselves, by themselves, and who were created by the very Will of God, coming into existence already as complete beings in their stature, never having to go through a "learning process" of any sorts. These are the higher entities, the rulers and kings, the princes and principals, etc. To this end there is another explanation, which holds a more theological view, and yet a more complete one as it properly incorporates certain truths of the spirit paradigm into it:

The One is the source from which all emanates. In the process of creating this universe, He had to set into motion certain operations that would keep The Universal Machinery (as Levi terms it) going. It is herein that we see the establishment of hierarchies, each level on the hierarchy being a varying degree of the power which emanates from The One Source. Consequently, there is a machinery set up (known as The Universal Machinery) that utilizes the said hierarchal system in all its many limbs to create a system of perpetual command-and-obey actions which keep things ticking, so to say. Though these spirits have free will, and can ultimately do as they wish, any true deviance from their natural activities will cause them to misalign themselves from the Divine Emanation which ultimately sustains them. Needless to say, they could be replaced where the aforementioned to occur. These entities have intelligence by the same Divine Grace that we do, being of the Breath of God, as it were. Each hierarchy respectively keeps in motion the energetic operations which cause things to continue on our manifest level of existence.

Using the aforementioned information, one may arrive at a fitting idea as to what the energy model is: the view that all is energy, and all magic is worked via that medium. In the energy model there are no entities, there is no God, there are no occult virtues or anything else of the sorts. Entities are simply matrixes of programmed energy, God is simply the sum total of all energy in existence, and all occult abilities are worked via the understanding and manipulation of the required substances. The followers of this model are very much practice-based, and for this the system is admirable.
The system itself is very much flawed however, from the hermetic point of view, as it does not allow methods for the spiritual evolution of the individual, which should be the first and foremost concern of every true aspiring student of magic. Magic worked in this manner will afford the magician no actual authority, no true conditioning of the self, and all power gained in this manner will leave the magician upon the expiration of his etheral double and physical body at the point of departure known as death. He will reincarnate, and in his following life be little more advanced than he had been when he came into his previous existence. The soul shall gain the maturity acquired through usual earthly experiences, but in the magical sense it
shall have actually evolved very little, as no attention was ever accorded it previously.

Lecture 4.1
Thought Control, Exercise Two

At this point in time you should be able to hold onto concentration for a period of two or three minutes. If you can not, then you must increase your practice time and regularity; to avoid meeting the standards I provide you with will only result in your lying to yourself, and therefore true self betrayal in the worst sense. If you can hold five or more minutes, then you are indeed advancing well and should continue the practices in the manner you have been. In the next two weeks you are to aspire for ten minutes in this manner, so that in ten minutes, though thoughts may arise, then quickly disappear and you never actually lose focus.
It will likely take you more than the next two weeks, but do not worry, for the next month or so shall be dedicated to this and one other entirely different but complimentary exercise which shall be given next week. Either way, ten minutes should be your goal. When you can perform this exercise for a solid ten minutes without becoming the victim of thought, then a different kind of control is to be taken up.

Here you are to think of a single thing, a single subject, and you are not to wander from it. A good exercise towards this end is to imagine in your mind a square cube, and when you have it well in your mind, begin rotating it in different directions and observing its actions. You should aspire for same general goals as with the previous exercise: eventually you will desire to book a solid ten minutes of focus in this manner, but this time your concentration can not be interrupted at all by any thoughts which do not pertain to that square and its rotation.
By achieving success in both of these aspects of thought control you will be able to immediately force out thoughts which you do not desire to have in your being, which helps remarkably with other areas of self mastery where conquering desires and urges is of necessity. Likewise, whatever you dedicate your attention to, there shall your attention stay. Your focus will never waver from the subject of your will and intent, and by this training alone the willpower of the magician can acquire such strength as to allow it to work magical phenomena directly upon the mental sphere. The will that has been strengthened and conditioned through the discipline of the thought control exercises will be the dominant force in every situation involving other, lesser trained wills.

In magic, especially when working upon astral and mental effects (which are both required to create physical effects), complete control of one’s thoughts must be had at all times. If you are attempting to collect energy in your body for the purpose of health, and your concentration wavers onto another subject for merely a passing instant, that thought shall be impregnated into your body along with the desire for health. On the mental body such impurities can create real troubles for the practical magician, who will find himself suddenly having new bad habits, strange urges and desires, and uncommon emotions. Likewise if you are sending out energy for a particular purpose, no matter what it is, if anything but the purpose is held in mind during the energy’s impregnation then you have
allowed a zone for interference in your operation. Effective and reliable magic can not be worked with such variables.
Once again I stress this point: mastery of this exercise is an imperative tool for the magician, and shall allow him far greater success and faster progress than the untrained will of another could ever allow.

Lecture 5
The Threefold World

I have treated to no small extent in several of my articles of the threefold nature of our universe, namely that all things have their pure existence in the Celestial sphere, and emanate downwards into our physical world. I shall treat of this in specific elemental detail here.
The Celestial Sphere
The Celestial Sphere is the Qabalist’s Briah, but for our sake we shall see it as the primordial world within which exist five primary substances: Akasha, Fire, Air, Water and Earth. In gross manifestation, four of these are principally expressed: the familiar fire, air, water and earth. The four Platonic elements exist in the Celestial Sphere in their most pure form, incapable of being refined to any more subtle form less they lose what characterizes their forces as individual units.
It should be noted here that while there is a relative relationship, the hermetic elements are not to be considered within the same context as the traditional four elements, and therein can not be compared amongst the chemical elements of the periodic table. The terms “fire, air, water and earth” were chosen by the adepts of old to represent entirely celestial forces in a manner understandable by the corporeal mind. By drawing certain analogies between these four primordial and formative forces and forces within our own physical world the magician can directly work upon those things which would usually be out of his reach. This is commonly called the Law of Analogy, and throughout the course of this class you shall quite automatically begin to understand how to use this principle for your own operations and enlightenment.

There are no adequate words to express the nature of the primordial forces, and so they are best dealt with within the confines of those four physical attributes attributed to them, sharing many of the same qualities. It is indeed because of the parallel between the physical forces and the celestial forces that we can work not only upon the celestial with the physical, but upon the physical with the celestial. The studious magician shall find a key used in ritual magic amongst that truth.
The Celestial Qualities are as follows, so far as the mind can understand them:
Fire: Expansion, electric, motion, brightness and thinness
Air: Balance, connection, thinness, motion, darkness
Water: Magnetic, retraction, darkness, thickness, motion
Earth: Tetrapolarity, union, darkness, thickness, stillness

Of importance to the magician is that with each movement upon the celestial there is made manifest a consequent movement in our world according to the laws of cause and effect in conjunction with the axiom “As above, so below.” Naturally, this principle applies to all spheres of existence, one always working upon the other. Now it should be
known to all that the elemental energies can not be worked with directly as their substance in this physical, restricting world. We can not, for example, put fire energy into a jar and study it; nor can we examine water-element energy under a microscope and therein understand its composition and nature in relation to the other elements. These energies will of themselves demonstrate no prime direct influence over material things. Why is this? Because the human being, as all things, operates on three layers: The Celestial Sphere, the Mental Sphere, and finally the Material Sphere. At any given moment the magician exists on all three of these layers of his being in a parallel manner, so that where the physical body stands in our world so does the astral body stand in a parallel astral dimension in a place congruent in proximity and correlation to our present geography. Because of this threefold existence of man, when the mind directs the soul to manipulate energy we in fact manipulate the spiritual embodiment of the targeted energy in a plane parallel to our own. It is only via the emanation downwards from the celestial through the astral and into the physical that, via condensing the desired substance, any real physical effect can be had. So, for example, if it were my wish to construct fire in such a way as to set a piece of paper ablaze, it would first require that I condense the fire element in such a manner on the celestial sphere so as to cause its emanation downwards to still possess enough density by the time it reached our level of existence.

It bares reiteration that any change operated upon the celestial sphere will necessarily manifest into the physical world, and one should keep in mind that every day this happens billions of times according to the universal machinery, which has set into play those motions necessary to perpetuate the ebb and flow of nature’s operations.
Now the Celestial World, much as the Mental, as two aspects: the pure and the astral. The pure Celestial Sphere is beyond the direct manipulation of the magician, or rather even if it were his desire, would not be practical to work with. The Celestial Sphere as reflected in the Astral Sphere, which is the source from whence the astral draws its energy, is the actual mechanism of change for the magician. Simplified: There is a part of the Celestial Sphere woven into the astral, and this part is the energy that is to be found in the astral. Likewise there is a part of the Mental sphere woven into the astral, which is seen as the thoughts and qualities of the latter. As should now be apparent, the information involving the actual pure component of the Celestial Sphere is provided only for theoretical reasons, so that the student may understand the source of the energy he works with.
Question and Answer
Q: "At any given moment the magician exists on all three of these layers of his being in a parallel manner.” Does Etheric vision allow one to see the astral body of other people?
A: Yes. The Etheric Vision, as a form of clairvoyance, allows the magician to see the astral forms in the Archeus, which is the lowest sector of the astral sphere.

Q: Are the Conscious beings which exist on the celestial sphere or is it a place of pure elemental energies?
A: Pure energy. The energy is necessarily directed by certain reflexive actions.

Q: So the astral is like a glue that connects all spheres?
A: Yes; the astral sphere is a sort of mediary substance connecting and blending together the mental and celestial, and the directing them as a single cohesive substance into the physical world to operate change.

Q: Exactly why is the pure celestial sphere beyond the magician and why would it be impractical to work with it?
A: The pure Celestial Sphere is highly condensed, highly vibratory energy. In an actual sphere of pure elemental energy the tetrapolar soul would either be torn apart or completely converted to a single property. Only entirely pure and singular forces can exist within the respective Celestial spheres. Therein, only pure Fire can exist in that part of the Celestial Sphere: anything else will be destroyed. In light of this, the magician instead works with the more accessible and already qualified astral energies. For a short clarification also, there is a practice known as Tattvic Skrying employed by some magicians, particularly those of a Golden Dawn lineage. Tattvic Skrying, the pactice of using certain portals in order to cross into an elemental sphere, is done entirely mentally, and is therefore only a manner of mental projection. They do not, as it may appear, project into the celestial sphere of that element.

Q: You mentioned that the magician can meet God himself directly. Does this take place on the Celestial Sphere? Or was that only symbolic?
A: The emanation of Intelligence which the High Adept may embrace as God upon complete spiritual enlightenment is entirely condensed Akasha, and therefore if he is strongly conditioned, will not tear his soul apart. This all takes place within the Akashic Sphere, the sphere of the primordial substance and Divine Light, in the Celestial Sphere.

The Mental Sphere

The second sphere is the Mental Sphere, also sometimes called the Intellectual(Agrippa) or Symbolic Sphere. It is here that the elements begin their downward descent towards our physical outer world, and wherein the magician may first come to aptly work with the elements in an important form. In the mental sphere we find the correspondences associated to the pure elements, and so it is here that “Fire” picks up the quality of heat, passion, love, anger, jealousy, action, enthusiasm, etc, and so forth with the other elements in a respective manner; we shall treat of the associations of the mental sphere as they affect the magician’s composure in a later lecture.
Because the mental sphere is the place of the perceptible mind, be it conscious or unconscious (each with its respective quadrants), it is here that human perception begins to distort and corrupt the purity of the celestial elements, thus associating them with their physical representations(which are, of course, poor representations, though the best we could understand). Thus expansion becomes growth, electric becomes heat and passion, motion gives birth to anger, love, action and enthusiasm, and so on appropriately. Regardless of the exact order, the celestial qualities are dimmed amongst the presence of a plethora of man-made associations by which means we can try and understand the celestial elements via the mechanism “As above, so below.” These qualities, which the
magician knows as Occult Virtues, are the levers by which means the magician can move the celestial elements at will. As will be discussed next week, not all of these qualities are man-made. Some of them were already natural combinations caused by the Law of Attraction, and others were automatic qualities created by thoughts, though those thoughts may never have been attributed to that item. Here do we find the value of the Principle of Sympathy, so that by taking on the qualities of action and energy one can call via synergy the presence of the fire element to do his bidding, and more importantly, can the magician employ the converse so that he may understand that by using the element of fire he can manipulate all associated qualities in this world.

Illustration: Were the element of fire the desired element to conjure on the intellectual level, some magicians would meditate upon its qualities until those qualities were present within themselves. They would, so to say, take on the identity of fire on the mental sphere, and from there obtain a synergy with it that may allow him to work upon either the celestial or mental spheres in turn with that particular element. There is another, far more effective method also, and this is known as deductive filtering, which we shall discuss at length in our third course.
Were it not for the Mental Sphere the magician would find himself utterly unable to work with the elements, for they would have no tangible expression within his mind and therein no medium via which they could be handled. If we did not understand the passionate quality of fire within the mental sphere we would not know how to employ the fire element towards such an end (while I use fire as an example, words can be replaced appropriately to make all such statements true for any of the elements). We shall deal with how to operate magic upon the mental sphere later.
There are many occult uses for the mental sphere, and I dare say that many learned magicians spend more of their time here than most other places. Through the invaluable skill known as mental projection, which we shall begin to develop through the process of thought transplantation a few weeks from now, the magician may know the thoughts, mood, disposition, core nature and destiny of anything and anyone. He will learn how to project his mind into the akasha principle of any person, and there read perfectly that individual’s karma and therefore his fate. Apart from this he may use the mental sphere to climb into other spheres and their mental qualities, which still maintain the vibration of the astral spheres, and so come to know spirits of other spheres. It is needless to say that by understanding and using the nature of the mental sphere the magician may influence any intelligent thing to do precisely what he desires, put himself into the thoughts of any person, take place in anyone’s dreams, and project to all places no matter how distant they may be, and there see what is occurring.
Question and Answer
Q: So, a skilled magician can 'puppeteer', just like a demon can another human body? Can he also change the thoughts of a person into something of his desire?
A: Yes, though naturally a morally mature magician would only utilize such a skill for proper reasons.

Q: What about the existence of Time and Space in the Celestial and Mental Spheres?
A: In the Celestial, there is space but not time. In the mental there is neither space nor time. In the astral there is time, but not space, and the laws of time apply differently. In the physical, there is time and space.

Q: Can you explain the way spheres are affected when we visualize something ( e.g. a pentagram in the LBRP )?
A: The aspect of your being corresponding to that spheres being affected performs the operation. For this reason a ritual performed merely with physical movements but not with the direction of the soul and focus of the mind can not operate change. In the case of something such as the LBRP, the magician utilizes certain symbols and vibrations which have exact affects on the mental and astral spheres. He uses the physical body as the vehicle to properly move and control the other two in this operation, via the law of analogy.

Q: You said that through projection through the mental sphere one may see what is occurring in distant places. Is this a clear perception of the physical or its equivalent on the mental sphere?
A: In mental projection the image is actually quite perfectly clear, unlike during astral projection where images and energies present in the ethers of the Archeus can greatly impact the quality of what is being viewed.

Q: When asked the question related to "pupeteering" you said "Yes, though naturally a morally mature magician would only utilize such a skill for proper reasons." What kind of reason is a proper reason to manipulate someone’s thoughts?
A: When that person is the fitting tool of a greater cause of which he is likely ignorant. It may also be permissible in lesser degrees for the sake of demonstration between Master and Apprentice, for which purpose I have utilized it several times.

Q: Using the LBRP as an example, could it not be done via mental projection upon the astral or something of the sort? Primarily after said ritual is done a number of successful times?
A: Quite so. Many people perform the LBRP only on the mental sphere once they have become good at the physical gestures. I, for example, perform the LBRP almost every morning by standing up in my mental body and doing it in the center of the room before my physical self gets out of bed. Apart from being excellent practice for mental projection, it is a good habit to get into.

Q: What effects does, say, a Pentagram have on these Spheres and how is it that the Pentagram has come be of this nature? Does it have any meaning on the Celestial also?
A: On the Celestial Sphere most symbols are relatively meaningless, as the thoughts and qualities attached to them via the mental sphere in the astral are no longer present. How it operates these effects began with certain geometrical rules which naturally, by certain laws, operated the effect of banishing a particular force when done a particular way.
Using that as the foundation, mankind has built upon its power greatly by giving it a very powerful causal sphere through constant repetition throughout the ages.

The Astral Sphere

The astral sphere is of great importance to the magician, most especially if he ever desires to work magic on the physical sphere. To explain the astral sphere a short consideration of the “locations” of the other spheres are necessary:
Paying no attention to the usual associations of the colors, we may see the celestial sphere as a thick white bar ascending vertically, and the mental sphere as a thick black sphere doing the same. These two columns of black and white and directly parallel, and where they meet there is a third column formed from the clash: a grey column which naturally is a little more black on one side and a little more white on the other, but merely gray in the middle. This third column, parallel once again to the other two columns, is the astral sphere. It ascends up through their entire lengths as the gray area combining the black and the white, allowing both to coexist. Seeing as how the celestial sphere is one of pure energy, its density and vibration, and the mental sphere is one of pure thought, with its vibrations and attractions, then the astral sphere must be where thought attaches to energy, allowing them to coexist as single units. In this way an entity which can be seen on one sphere as intelligently directed energy, and on another sphere as merely a consciousness with authority, is on the astral sphere an intelligent entity consisting of energy which corresponds to its nature, and who has control over all such associated energies.
There is a point where the black and white columns completely bleed into the grey column, so that the latter is all which exists. This is the lowest level of the astral, and the nearest point between the physical world and the higher worlds. Magicians call this thin but important layer of existence the Archeus, and it is the grossest form of the astral before it becomes physical. As we shall see in the next two lectures, the Archeus is the aspect of the Akasha which weaves into everything in physical existence, giving it all of its qualities and determining both its nature and its fate.

The fabled and romanticized skill of Astral Projection belongs to a proper understanding of the working of the astral sphere. This is a skill which every magician eventually makes a point to develop, due to the limits that he eventually reaches from earthly sources of instruction and information, should he desire honestly to continue his enlightenment beyond the sources available to him in physical existence. Apart from that, it serves the magician many other ways, such as allowing him to see and even experience things going on elsewhere (mental projection allows one to see, but not experience).
Through astral projection into the Archeus the magician may interact with the astral bodies of other people, and in this way operate many healings at a distance. If his astral body has been conditioned by proper magical training, which you have all already begun to undertake, then he may raise his vibrations and therefore ascend through the various sub-spheres of the astral sphere, namely those belonging to exact qualities, such as the
elemental spheres and the planetary spheres. In this way the magician can learn directly from adepts who are not presently incarnate, as well as from the many learned entities in the various spheres. The magician must be especially careful in this regard, however, for when one travels to the spheres of spirits they are not under your dominion as they would be if you had evoked them into the physical sphere. Instead you are the guest in their kingdoms, and you are taking the risk of whether or not they shall receive you kindly. Before astral projecting to any of the sub-spheres, the magician would do well to befriend at least one of that sphere’s authorities through evocation so that it may act as a guide and host during his travels.

It should be known finally that all the actions of the mental and celestial spheres culminate in the astral sphere, which acts directly upon this world and its inhabitants via the Archeus. If an operation is to achieve physical results, it must completely come into being in the astral first, and there naturally emanate through the thought and energy directed by the magician into the physical world.
A scholarly examination of the material sphere should not be required, as it is the sphere with which everyone in this room is by far the most familiar. Suffice it to say that to the magician this sphere plays as the receptacle of higher forces, and by understanding and influencing these higher forces it becomes possible for him to act upon this world in a manner that would appear entirely indirect or disconnected to anyone who was not initiated.
Question and Answer
Q: "Mental projection allows one to see, but not experience." Does this mean that one can experience pain, or in a lesser form, touch?
A: In the astral body, yes. The astral body, called by some the vital body, is an analogous reflection of the physical body. It possesses all of the qualities that the body has, though in a slightly different manner of function by necessity. When these "senses" of the astral body pour over into the waking mind and the physical body, they become known as "extra-sensory" perceptions, or psychic faculties.

Q: It was said "In the mental sphere we find the correspondences associated to the pure elements, and so it is here that fire picks up the quality of heat, passion, love, anger, jealousy, action, enthusiasm, etc.” Why those associations?
A: That is merely what is happened automatically over the ages. One would have to travel very far back and ask that question to the first intelligent beings who made those associations. Naturally any given element has a vast array of qualities, far more than one would ever care to categorize, but the ones which are the most dominant due to consistent association are the most practical to work with and the most readily activated. Water for example holds the some the idea of terror and drowning, but to others the idea of serenity. In this case, the latter is the most readily activated by the magician, though he may also make use of the former if he desires.

Q: Are remote viewers performing perhaps a weak form of mental projection?
A: Remote Viewers perform mental projection, though from every record I have seen of successful controlled Remote Viewing performed by people who have not been magically trained, the results are very skewed and obscure. In that sense, their mental bodies have not been cleaned. You may still look out a dirty window and see what is on the other side, but it is much clearer if you clean it well first.

Q: What can you say about the electric and magnetic properties as they relate to the spheres?
A: Electric and magnetic properties are uniform throughout the entirety of existence on all levels and all spheres.

Q: You said that most symbols are relatively meaningless on the celestial sphere, are there exceptions?
A: There are always exceptions, though usually few. There are certain laws which allow symbols, usually in the form of vibration, to affect the celestial sphere.

Q: What do some people refer to when they talk about the Etheric projection?
A: Etheric projection and astral projection are one and the same.

Lecture 5.1

While there are more complex connotations of the term Asana and the area of practice that the term ultimately entails, for our purposes here we shall see the practice of asana as the practice of gaining control over your body.
At this point in the class you should be keeping a daily magic journal, within which you should be keeping details regarding your studies, anything you desire to contemplate, your inspirations, and thus far your success with thought control. The fervent student should now be able to at least hold his concentration for ten minutes, presuming he has followed the instructions for thought control provided two weeks ago accordingly. This practice has prepared him for asana training in two ways: in one instance it has strengthened his willpower, though which virtue alone the practice of asana shall be accomplished. In another instance, the state of focus required for thought control, and the length of time required to accomplish it gradually, has conditioned his nervous body to stay still for the desired length of time. These two will unite in the following practice.

First obtain for yourself a comfortable chair, but not one so comfortable that it makes you tired or over relaxed, and most certainly not a chair which you can sink into the cushions of. It should be comfortable enough, but still rigid, and for this reason such things as common computer chairs and business chairs are unacceptable, as are any chairs which can recline or move about of themselves. Place the chair in the center of the room facing whichever direction you life and take a seat in it. Sit naturally in the chair with your back straight, your chin level with your floor, your knees about shoulder-width apart from another, and your feet flat on the ground with the palms of your hands resting on the respective thigh. If the chair is high or low enough so that your body forms two 90 degree angles, the first in respect to the thighs, waist and body, and the second in respect to the thighs, knees and shins, then all the better. This will be your asana: in hermetics it is the God Posture, or Posture of the Throne, but for our purposes it is merely the best way to sit during this and most other meditative practices. In future exercises when I make reference to your asana, I am referring to this position.

When you are sitting properly in the chair, close your eyes and direct all of your attention to your physical body. Try to feel everything your skin feels, and shut out as best as possible all other sensory perceptions (naturally a room-temperature quite place is the best place to do this exercise). As it should no longer be difficult to fix your concentration, merely hold your mind’s focus on your body for a few moments. Very shortly you will begin to notice various annoyances emerge. You will feel the hair on your body moving around, and it will tickle your skin. The electrical discharges and firing of neurons throughout your nerves, which usually go entirely unnoticed, shall occasionally be felt as a sharp itch or even as a small needle poke. Even your eyelashes will begin to bother you as you feel them against your upper cheek, and the hair that rests on your head will begin to seem in the way. No matter what happens, no matter how painful a certain spur is, or how obnoxious and irresistible a sudden itch, you will not
move your body the slightest bit to compensate, nor shall you attempt to direct your focus elsewhere in hopes of ignoring what you are feeling. You will sit in your asana with every bit of your focus directed at these annoyances, and you shall do nothing to get rid of them.

In the beginning it will suffice to sit in your asana for two minutes, immediately after which you may take care of any itches or the likes that were bothering you and continue on to doing something else. As with thought control, this too should be practiced every morning and every night. During these sessions you must count even the slightest movement to compensate for the annoyances as a failure, and you will start the practice over again until you can maintain the required length of time. Every day you will extend this practice by one minute, until finally you can hold the Asana without moving for a perfect ten minutes.
After about six or seven minutes of the asana, the exercise of the will shall overpower the body’s nuisances, and all of these itches, pains, irritations, etc, shall suddenly cease altogether in a span of about ten seconds. At this point the session of practice may be seen as a success, and you will patiently continue to hold your asana position for the remainder of the time.
In conjunction with being a practice of the willpower and gaining dominance over the body, this exercise is also a practice in patience. If at any time you find yourself anxious to get up and do something, or begin to reason with yourself that you are done with the exercise before you really are, instantly dismiss such thoughts and return your focus to the asana. You will reason with yourself that you are finished, that continuing is not necessary for the moment, or tell yourself that you will just do it later instead of now, that you will finish it later, and finally you will often try to convince yourself that there is something else that is somehow more important and requires your immediate attention at that moment. It may merely come as a “well, I should probably do this anyways before I practice my asana exercise.” Instantly dismiss such thoughts, because honestly there is nothing that you could possibly need to do at that exact moment which is more important that your progress in this class, and therefore your progress as an aspiring magician. These are merely the excuses of the weak, untrained will of the uninitiated. Destroy them and continue the exercise.

For the next three weeks you are to continue in this exercise until you can hold the asana posture for ten minutes with no feelings of anxiety or urgency to get up and do something else. You must also continue practice of thought control, holding solid at ten minutes until you can perform this exercise perfectly without even the single intrusion of an undesired thought. For some this will take a matter of weeks, and for others a matter of months. As this exercise is to become a daily routine the length of time it takes to accomplish this level of focus is irrelevant, though we must remember to always push ourselves hard towards perfection in all of these exercises. Continuation of this exercise past ten minutes is unnecessary, as after about this length of time the mind has become completely subdued by the ruach, the conscious willpower of the soul exerted upon the untrained mind. Through this practice the mind will develop the traits of the ruach, until
eventually the two become one. When ten minutes of concentration can be held perfectly, one will find that there is no difference between holding this concentration for ten minutes or for thirty minutes, even an hour if he desired. The gauge of success in this will also be determined by the progress of asana and the control of anxiety, as one must remain completely calm and patient in order to sustain the practice of thought control as long as one wants. Several months from now the student should be able to hold this state of mind for an hour or more, which at some point down the road of advancement
he should attempt to do at least once.

Lecture 6
Occult Virtues

Let us start with a definition:
Occult Virtues: The qualities and characteristics of a particular thing on a psychic and spiritual level, sometimes manifest and sometimes not, which decide that thing’s effects upon other things and how it interacts with its environment.
The virtues of an item are sometimes latent, sometimes expressed, qualities attributed to it intellectually (in most cases) by some form of intelligence. Occasionally the source of this intelligence is what some would call God, sometimes the qualities come from men, and quite often the qualities have existed indefinitely within the item and have merely been discovered by men through alchemy and observation. Let us consider each of these three possibilities in turn:
1.) Qualities impressed by God
The first order of qualities, being themselves most particularly expressed in the physical world through the item, are those which the celestial sphere attributes to each individual object. These characteristics quite often manifest themselves, and act as the blueprint by which the actual physical nature of the item is determined. To use an example we shall look at the celestial qualities of the four elements:
Fire: Brightness, thinness and motion
Air: Thinness, motion and darkness
Water: Darkness, thickness and motion
Earth: Darkness, thickness and stillness
Each of these qualities can be seen in the physical natures of their respective elements. Fire generates light, and being the only of the four elements which does so, is the only one which possesses the quality of brightness. In accordance to observation of its weight, which is much the weight of air, it is called “thin.” Likewise fire, much like air and water, are found to be in constant motion, or if not in motion immediately, subject to the slightest disturbance before coming into motion (such as a bowl of water being merely tapped, causing vibrations to ripple across its surface). Water and Earth both maintaining a noticeable weight, they each observe the quality of thickness, and as they can not generate light, and because without the presence of fire they are entirely dark, they have the quality of darkness. Earth alone possesses the quality of stillness, for it is not subject to the disturbances of the other three elements.

There are secondary qualities which come from this first order of qualities, and they are the results of these energies acting in the physical world. For fire, this is the quality of heat; for air, the quality weightlessness; for water, the quality of coldness; for earth, the quality of weight. Heat is merely a product of fire’s brightness, weightlessness of air’s thinness, cold of water’s darkness, and weight of earth’s thickness.
The celestial qualities which descend into the Akasha of the Archeus to be woven into the fabric of existence also act as the blueprints which decide the forms of things. Thus celestial qualities also contain color, height, lifespan, composition, manner of creation and of destruction, and many other qualities which a few moments of personal reflection will allow one to see. If you examine any tree, for example, the exact qualities of that tree as you see them were all determined celestially and imprinted upon the protean seminal substance of the seed long before it ever conceived the tree. That tree’s height, how many limbs it has, the manner in which it continues to live, how many leaves are to be on every branch at any given moment of that tree’s existence, how quickly it grew and how quickly it will die are all woven into its substance by the Akasha, the astral light, as it passes through the Archeus.

It bears mentioning that the magician who can manipulate this fabric, the Archeus connected to that tree, can control all of the aforementioned qualities with much practice and patience. In such a manner a tree may be rendered from a seed to a sapling in the course of several hours, which would usually take several months. Likewise the tree will assume the shape of the magician’s will. Franz Bardon makes reference to this as the “Mango Tree Miracle,” and one of the most well known incidents of its demonstration was by an Adept known as Kavindasami to the journalist Louis Jacolliot in the late 19th century, to which Bardon likely made reference.
Question and Answer
Q: Which book contains the mango tree miracle? Or where can I find a thing of two about Kavindasami?
A: You may read his book, "Occult Science in India and Amongst the Ancients," or his paper "Exoteric Manifestations and Demonstrations Among the Initiates of India as Shown by the Fakirs." You may also read about the event in Blavatsky's "Isis Unveiled," Volume 1. If you desire to read about actual magical demonstrations, his paper is quite enjoyable.

Q: When elements interact upon one and other can they take on qualities of other elements? for example physically if you apply fire to water you give the water the quality of heat and it eventually becomes steam which is akin to air?
A: Steam is one of the "thrice compounded" manifestations, particularly to the occultist, Air of Water of Fire. Through various combinations, the interactions of the elements can be used to create various phenomena. This knowledge is quite valuable in some aspects of elemental magic.

Q: Please explain the difference on how you are referring to the celestial sphere here as opposed to how it has been viewed before.
A: This was a distinction present in one of the headings of the sections that this lecture was originally divided into, and it presents that the first order of causes, which we have discussed, are the causes which originate in the mind of God, the second order of causes being those which originate in the mind of men (which we are about to cover). As there
is no intellectual aspect of the actual celestial sphere, celestial is here being used loosely as a term denoting "above", or at the source. In essence, entirely divine in origin. I am sorry for the indistinction of the terminology.
2.) Qualities impressed by humanity
The second in our order of qualities are those occult qualities which were impressed by man upon the things he saw. There is a very difficultly perceived yet defined line between this and our third order of qualities which we shall shortly discuss, as it is sometimes impossible to tell exactly which order the quality belongs to: they both exist on the astral and intellectual spheres.
As soon as a man forms an opinion about a thing, the idea behind that opinion comes into existence in association with the seminal idea of the thing which the man’s idea was about within the Intellectual Sphere. If you look at a particular tree and think to yourself “that is a malicious looking tree,” then you have given birth to an association in the Intellectual Sphere which attaches the tree to your association of looking malicious. On a personal level this result is hardly relevant, and the association of those ideas will readily dissolve in a short amount of time. There is also the possibility that the idea does not dissolve, but that rather on its own the idea is so small that, rendered in the presence of the thousands of other ideas attached to the subject, its existence is entirely irrelevant. Observation suggests that the latter is most likely closest to the truth.
That single thought will have little impact. But what if you are not the first to think this of that particular kind of tree? To use a common example, the Osier tree, also called the Willow in common tongue, has acquired the definitive verb “Weeping” before its name, so that we now have the Weeping Willow, one of the most commonly known of the Osier. Why do we say it is weeping? When we look at it the leaves and branches hang long and low, and the entirety of the tree seems to be sulking over something. This of course is an entirely subjective opinion: there is nothing inherently “sad” about the posture of the tree. However, with our fondness of personification, mankind has decided that this tree appears to be quite sad, a tree of sorrow, and so it is called now the Weeping Willow. If such an association has a reflection even in the name then it most certainly has its dominance in the mental sphere, where this emotion or thought is attached to the symbol of the Weeping Willow, the symbol acting as a gate, comes down through the astral and into the very Archeus, so that this quality is actually woven into the fabric of the tree. Now instead of this association being purely mental, it has become astral and made its presence known in the Archeus which decides the nature of that tree. At this point the association is entirely workable, and here exists all notes of any importance in the operation of alchemy.

The Weeping Willow is no longer a symbol for sadness on the mental sphere, but through the astral sphere and the Archeus has in fact become a host for that emotion. Sadness is woven into its branches and, most particularly, its leaves. It has gone from being a subjective attribute t
"the answer is the question itself"

May 13, 2008, 01:31:04 PM
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  • Posts By Osmosis

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How the hell did you get it? You weren't in the class.
The IneptInitiate

I got a hot girl and the coolest band I know. I gotta bad habbit of smoking before the show.
I got music I got friends I trust and love. I get into a lot of fights and now my knuckles are all fucked up.....

May 13, 2008, 01:36:01 PM
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A guess, he downloaded the pdf and copy-pasted  :wink:
Konx Om Pax

May 13, 2008, 04:04:15 PM
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The link is at the bottom of Prophecy's post.

June 15, 2009, 10:07:20 AM
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When doing the asana exercise, can you swallow saliva as it accumulates in your mouth?  I suspect the answer is no... but I feel like this is basically unavoidable.

Also, for thought control, can you use something besides "a spot in space" to draw your focus back?  For some reason when I do that I have trouble "locating" the spot in space (since my eyes are closed) and I actually become unfocused in the process of doing that.  Hard to explain.  I was thinking it would be a lot easier to draw my focus back away from thoughts if I instead focused on something more readily available like the tip of my nose or my mouth or my toes or something like that.  Thoughts?

« Last Edit: June 15, 2009, 10:51:07 AM by Aurora »
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