The Franklin Files

Members Login
Username 
 
Password 
    Remember Me  
The Franklin Files -> The Occult -> Enochian Angels Magic-Trumpeters-Sigils of Seven (Samael)
Post Info TOPIC: Enochian Angels Magic-Trumpeters-Sigils of Seven (Samael)
Torry


Member

Status: Offline
Posts: 9
Date:
RE: Enochian Angels Magic-Trumpeters-Sigils of Seven (Samael)
Permalink  
 

Now does Set, the light in the darkness, the serpent in the depths of
the Earth, show himself in the minds of Man. Through many do I speak,
for my message is for all. Yet there is one who is my special priest,
and my own beast, who I do set in place in the East at this equinox of
the Gods, when the jeweled stars of Hadit do stand above against the
backdrop of Nuit, and I myself do penetrate the mysteries of the Earth
in my place at the western horizon. Thus are the Gods revealed, in
this new aeon.

(The scribe again speaks with his own voice from this point on.)

2. It is necessary to banish using both the Pentagram and Hexagram
rituals, because the forces invoked operate on both the elemental and
the planetary levels. Also, the rituals serve as a preliminary "tuning
in" to the higher planes, making the later work more effective.

3. The conception here is of a brilliant, sourceless light, containing
all colors and filling unlimited space, permeating everything within
that space unhampered. This light should be seen as the manifest
expression of the creative god of the Enochian magickal system, whose
invocation is silence. The magician should try to fill his perception
with the energy generated by vibrating the name, and then work from
there to identify himself with the one who created that energy.

The First Key´s language is a commemoration of that god´s steps in the
creation of the Tablets. In building the Temple the magician seeks to
reflect the god´s act of creation. So he must try to identify with the
god here at the beginning. The remainder of this ritual is a steady
progression from the macrocosmic and the general towards the microcos-
mic and the specific.

After gathering the materials for his creation, the god anchored them
into matter in the form of the Tablets. The Second Key commemorates
this one step within the larger act of creation described by the First
Key. It generates those "fires of gathering" and the embodiment of the
will within the form aspect. However, we do not use the Second Key in
consecrating the Temple because it sometimes has the effect of col-
lapsing the Temple back into its two-dimensional form.
The mage should change the dedications here and in point 11 to suit
his/her own purposes. Use of the dedication given here would cause the
mage´s Temple to resonate with the author´s Temple, and with the
author´s assigned task as a Master of the Temple. This could result in
distortions of the mage´s intent, when he seeks to use the Temple in
his own work. If the mage or adept has no such specific task, a
dedication to the accomplishment of the Great Work should be used.
However, use of the given dedication is all right if the mage seeks to
unite himself with the purpose stated.

The mage declares the righteousness of his work, and charges the
spirit to assist in its completion. The enochian spirits see man as
part of a spiritual hierarchy parallel to their own, whom they are
charged to assist by their creator. But the enochian spirits also
assume that if the mage is expressing doubts, or conflicts of will, it
is because he wants the spirits to manifest in a form reflecting those
things. They are perfectly responsive to the will, once invoked, and
therefore must the mage´s will be single, and steady.

4. This is a further "tuning in" to the forces to be used in the
consecration.

5. The light generated by the use of the First Key should take on
something of the quality of the element as the Key of the Element is
invoked.

6. The conception here is of Nuit, infinite space, and the infinite
stars thereof. The magician should make every effort to perceive
himself as existing within a space of infinite extent, which is
formulated by the god out of his magickal light. No matter how far the
magician projects in any direction there will be infinite unknown
territory beyond.

The rings of the three names are seen suspended in this space, far
from any star or planet. As the each of the three names is vibrated,
the corresponding ring is filled with a circulating current, which in
turn draws even more energy out of space. As if in response to the
vibration of the name, a ray of light in the color of the correspond-
ing zodiac sign should be drawn in from infinity to strike the ring.

The zodiacal correspondences of the names are shown in this table:

Mutable Fixed Cardinal
Fire OIP TEAA PDOCE
Water MPH ARSL GAIOL
Air ORO IBAH AOZPI
Earth MOR DIAL HCTGA

Vibrating the name MOR would cause a response in the colors of Virgo,
DIAL in the colors of Taurus, and HCTGA in the colors of Capricorn.
These incoming energies are accumulated in a dimensionless point in
the center of the sphere described by the three rings.The rings
continually draw in more energy and pour it into this point. The point
is Hadit, the complement of Nuit, from whom the three rays come.

An alternate conception of the Three Names was sometimes used by Dee.
It assigns the names of four letters to their respective Kerubic
signs, and assigns the names of three and five letters to the adjacent
mutable and cardinal signs. This latter set of attributions is more
useful in purely elemental workings.

In terms of the overall structure of the ritual, the light of point 3
can be viewed as the Limitless Light, the Ain Soph Aur. The infinite
space is the Ain Soph, without limit, and the point at the center of
the rings is the Ain, nothing, and its concentration into the dimen-
sionless point of Hadit at the highest level of Kether.

7. As the King´s name is vibrated, the forces activated punch through
the sphere formed by the Three Names, and provide a channel of escape
for the energies concentrated by those names. These energies should be
visualized bursting out of the dimensionless point and down through
the center of the King´s column.

The letters of the Elemental King´s name are attributed to the sides
of his column in such a way that four spirals can be drawn around the
column connecting the letters in the correct order. Two of these
spirals twist clockwise, and two counterclockwise. These spirals
ensure that the energies are brought down in a balanced form. At any
horizontal plane along the length of the spirals, the two spirals in
each pair will have vector components that are exactly opposite. As
one spiral turns east, the other turns west, and so on.

As the energies pass down through the column, the spiral effects of
the King´s name imparts spinning motions to them. Passing out through
the bottom of the column, they should be visualized as a beam of
sharp, laser-like quality, of such brilliance and intensity as to seem
almost solid. This beam projects all the way down to strike the floor
of the Temple, and illuminates the entire area of work. The beam can
be white, or the King Scale color of the element.

The pinpoint of light is Hadit, Kether, and the shaft is his expres-
sion in Heru-Ra-Ha, Shin-Tiphereth-Kether combined. The Elemental King
represents the Sun in the Tablets, and here he is conceived as the
Central Spiritual Sun and the Sun of the soul combined.

8. Here the conception is of a watery/airy nature, forces flowing
outwards and downwards from the central letters to a circle touching
the ends of the roof-braces at the level of the tops of the pillars.
From there, the waters drop directly down, making the outer veils of
the Temple.

The planets "step down" the vibration of the Sun, and show its multi-
ple aspects in a form that can be perceived on the lower levels. So
they are saluted here as receivers and distributors. As each name is
vibrated, the magician should try to get a sense of the force of the
planet being invoked, and perceive the waters to carry a flavor
expressive of this force.

An identity is asserted that as the stars are to Nuit, so Man is to
the Earth. It is exactly the same relationship expressed on two
different levels. The earth is a womb out of which new stars, the
mages, are born, to begin their true life in the greater womb that is
Nuit.

Last, it is declared that the part of the Temple dedicated to the gods
has been completed, and that we now begin to build the part wherein
the man dwells. The form of man´s section of the Temple is summarized.

9. The Sephirotic Crosses are seen as projecting their force downwards
from their place on the ceiling of the Temple, forming walls around
the shaft of light in the center of the Temple. The walls maintain the
form of the connected crosses, and appear to be of some shimmering,
translucent substance of vegetable origin, such as amber or frankin-
cense. They exude rare scents that fill the area within the outer
veils.

The sephiroth hide the light of the central sun, because they express
his multiplicity, but not his unity. That is, they do not express the
sun as he is in himself, but only his effects upon the world. At the
same time, they reveal him, because they are an orderly and consistent
expression of his will, and so they are spoken of as showing the road
to the gods.

There is a sharp division in the Tablets between the macrocosmic
aspects, whose symbolism is based on the number six, and the microcos-
mic aspects, where the symbolism is based on the number four. The link
between the two is in this cross of ten squares. The King´s beam of
light acts as the fifth element of Spirit for the lower Temple, but
neither the Sephirotic crosses nor the Kerubic columns touch that
beam. The six highest squares of the crosses receive and "step down"
the King´s energy for distribution into the Lesser Angles in a way
analogous to that of the Seniors for the Tablet as a whole. The six
squares attributed to the planets in turn channel the energy to the
the lower four squares, which have elemental attributions. The crosses
mediate the two systems, interpreting each to the other and binding
them together.

The forces of the sub-elements are then invoked, and bound into the
fabric of the Temple. The mage should feel the forces of each element
as it is called, and direct it into the appropriate cross on the
ceiling of the Temple.

10. The conception is of strong, pure, immovable powers, of equal
strength at all points along the length of the pillars. The color of
the lesser angle should be seen flaming on each pillar as its name is
invoked, and the kerub of the sub-element should be seen standing
within the column, facing outwards with the correct magickal weapons
in hand. The sub-elemental kerubs all have the head of a bull, with
the bodies of the kerub ruling their particular sub-element. For
example, the kerub of the Fire Lesser Angle is bull-headed, with the
body of a lion.


__________________
Torry


Member

Status: Offline
Posts: 9
Date:
Permalink  
 

Alternately, they can be visualized as having the bodies of men, and
the heads of the kerub of the Tablet´s or the Lesser Angle´s element.
The Egyptian guardians of the quarters could also be used, or the
telesmatic gods of the G.D. system. The Kerubs radiate their power
with a distinctly fearsome yet exquisite purity.

As the last of the pillars is charged, sheets of force should be seen
extending between the pillars, interpenetrating with the curtain
previously formed by the waters of the planets. Sheets of force also
extend diagonally across the Temple, crossing at the beam of light in
the center.

(When the mage uses the consecrated Temple at a later date, these
sheets of force and also the inner walls formed by the crosses can be
allowed to fade from sight once they have been invoked, so as to leave
all of the inner space of the Temple free from obstructions. It should
also be noted that in the consecrated Temple, the Kerubic pillars will
tend to cloak themselves in black, and no effort should be wasted to
prevent this effect.)

11. The success of the consecration is declared, and the dedication is
repeated in different terms.

12. Since the Temple is intended to be a permanent home for the
forces, there is no banishing or dismissal at the end of the ceremony.
If banishings are deemed necessary as part of the later use of the
consecrated Temple they should be done in such a way that the entire
Temple is enclosed within the circle of banishing.


Last Words

[This final "channeling" formed the basis for most of the visualiza-
tions of the consecration ritual. It describes the completed Temple.]

The three names of god within the quarter of the element are the signs
of the zodiac in their glory, the outward-most manifestation of the
God of Justice.

In the light provided by these twelve gods are all things governed
within the earth. And in the light of the gods of one element is the
Temple of the element built.

The three gods form themselves into interlocking rings, showing in
their orientation the three dimensions of manifest space. Within that
space is the Temple formed. On the top of the temple do the three
rings stand, and they project their force into every corner and
crevice within the area of working.

Also do their forces gather at the center of the globe they form,
there do they form the whirl which is the first manifestation of the
King of the Elemental Tablet. The light from the center of the globe
erupts downwards into the temple, a blazing beam of light, a godflame.

Thrown outwards by the force of the blaze are the Seniors. I see their
light as a wellspring of nectar, a flowing-forth of the sweetness of
the vine, quenching the thirst of the King´s flame. Outwards they
flow, then downwards, a curtain of liquid glory enclosing the out-
skirts of the temple proper.

The curtain is needed to protect the inner temple from the winds of
external change. For the inner temple is filled with sweet airs and
incense, and the slightest breeze would blow them away.

The airs exude from the gods of the crosses. Gods of the living air
are they, trees of Life which man may climb to the heavens. One moment
they stand in the roof of the Temple, above all, projecting downwards
the light of the gods. Another moment, and they grow from the roots of
the Temple, rising upwards. Resinous woods are they, and each gives to
the airs its own unique scent. Breathe ye deep of that incense of
life, and live. Above all and in all are they.

Mighty warriors are the guardians of the Temple. Standing at the
corners, seeing every way for the safety of their Temple, they conceal
a terrible fire within their cloak of darkness. In them are the
beginnings and ends of things, and the secret of their continuance.
They mix the fire and the water, the air and the earth, and out of
them form pillars terrible to behold in their fullness. If they should
once fully remove their cloaks in the presence of the mage, he will
never again be able to say that he has not looked upon the countenance
of the vengeful god. At their heads, flames leap upward into the sky.
As they move their feet the very earth trembles beneath them. The
waters they drink through the palms of their hands, and the airs come
forth from their mouths in raging tempests.

Yet in them yet is the light of the higher gods, a nimbus about the
heads of the pillars, flowing down their columns, cloaking their fury
with the gentleness of spirit. The gods of the airs are their
mentors and shapers, and move them in the ways of nature.

Now do we move to the outside of the Temple, and place the altars in
their places. In the four corners are they, in line with the God-king
and the guardian of the quarter. Under their [i.e. the Kerub´s] eye
are the altars placed before the eyes of men. Grails are they, full of
the waters of the spirit, the transubstantiated substance of Adam
Regenerate, seeking to lead all men back to Eden.

As the Sun consumes its own substance to give life to the worlds, so
is Adam consumed in his giving to men. Yet he is not lessened thereby,
for he receives in turn a wealth of substance greater than all he has
given.

A consuming fire is He, yet his sacrament is of water and air to the
lesser folk. For were they not reinforced therewith, his worshipers
would cease to be in the instant of true communion, a dust scattered
by the roar of his flames.

Drink of the blood of Adam, o men, and be raised to Eden thereby! Its
heat shall consume ye, yet ye shall not perish. As the flames of the
heart drove ye out of Eden, so shall they lead you back.

__________________
«First  <  1 2 3 4 | Page of 4  sorted by
 
Quick Reply

Please log in to post quick replies.
The Franklin Files -> The Occult -> Enochian Angels Magic-Trumpeters-Sigils of Seven (Samael)


Create your own FREE Forum
Report Abuse 		Powered by ActiveBoard