Category: Guest Post

  • Student Report: Lucenox Dragos on Studying with André Consciência

    Student Report: Lucenox Dragos on Studying with André Consciência

    This student report comes from Lucenox Dragos — their magical name — who has been studying with André Consciência through his Elemental course and Magic & Mystical Introspection (MMI).

    Lucenox already had considerable experience with Franz Bardon’s Initiation into Hermetics, Golden Dawn work, Mark Rasmus’s approach to Hermetics and Yoga before beginning to work with André. Here, they give a student’s perspective on the courses, the practices involved, their experiences with the Elemental work and MMI, and what they have gained from working directly with André as a teacher.

    For more background on André and how his different systems fit together, see our complete guide to André Consciência’s courses. You can also read André’s Gaining the Senses of an Elemental for more on some of the Elemental work discussed below.

    Background and the Path into Hermetic Practice

    PAA: Could you tell us a little about your background and what first brought you to magical, mystical, or Hermetic practice?

    There wasn’t a single dramatic door that opened for me — if anything, it started with a loss. I was raised in a very Christian household, more deeply involved in the church community than most, and when I was six my father passed away, on his way to becoming a doctor. That shook whatever faith I had at that age quite badly.

    It took about a decade before I found my way back to anything resembling faith, and when I did, it wasn’t back to classical Christianity. Along the way I learned that my father himself had studied arcane teachings that went well beyond what the rest of the family practiced — I still have some of his books on secret doctrines, and my very first tarot deck was one of his.

    By the time I realized this, I was already moving in that same direction myself, without knowing yet it had been his path too. My younger brother took the same inheritance in a completely different direction — he became an academic, on his way to a professorship in philosophy, with nothing to do with religion or spirituality on the surface, though I’d say he lives his True Will as naturally as anyone I know.

    I sometimes think we’re both still continuing what our father started, just through very different doors — mine conscious, his unconscious.

    From Armchair Occultism to Serious Practice

    PAA: Before studying with André, what kind of experience did you already have with meditation, ritual, occult study, or other spiritual practices?

    To clearly set a time when your path began is always hard, in my opinion, because for each person what event was the real starting point at all? Or did you in reality already decide before this incarnation?

    I always see the starting point for myself, when I have to define it, as the moment I came into contact with Initiation into Hermetics. Though it would take some years to even master step one, the contact with it and the Bardon current set everything in motion.

    Before that, I had some experience with meditation and some basic Golden Dawn ritual work, but seriousness was missing from this practice. I was that classic armchair magician, just reading all kinds of occult material out of curiosity.

    Another important step, after several years, was encountering the teachings of Mark Rasmus, especially his book Backdoor into Hermetics. This finally gave me the ability to progress in IIH, using his technique of aligning all the exercises in a row and doing them one after another.

    I know this approach is controversial for some people, but for me it worked quite well. Through the success I had with this, I studied his book almost academically. Every important passage was marked with color and bookmarks, so I could always go back to the passages I needed.

    Shortly after that, or during this process, I came into contact with Yoga. Until that point, I somehow had a certain dismissiveness toward it and couldn’t appreciate it, because I thought that here in the West it was just some form of gymnastics.

    Again, through some coincidence, I came into contact with the biggest Yoga organization here in Germany (Yoga Vidya), which practiced and taught Yoga in the tradition of Swami Sivananda. Since Sivananda was always highly regarded by Bardon, and the two were in contact in the past, that fact, along with some strong synchronicities, led me to start a year-and-a-half journey toward becoming a Yoga teacher.

    During this time, I dove deeply into all kinds of Yoga (Raja, Hatha, Japa, Jnana, Karma …) and studied Vedantic texts, such as, of course, the Bhagavad Gita and the Sutras of Patanjali.

    I never finished this education to become a Yoga teacher, since, near the end of it, I realized that this time had served another purpose, rather than just ending with a certificate that let me call myself a Yoga teacher.

    This was shortly before my first Saturn return, and during a radical job change, both of which tested my learned knowledge the hard way. Shortly before André entered my life.

    Searching for a Teacher

    PAA: What were you looking for at that stage in your development, and was there anything you felt was missing from the work you had done previously?

    I was looking for some guidance, since until then my knowledge had come mostly through books or my own experiments (trial and error), but I had the feeling that some real authority to judge my development was necessary.

    A funny story here is that, by coincidence, I talked during this time with an occult author via chat about this, and he recommended sending out a call to the universe for a true teacher in physical form, initiated in the hermetic mysteries, to guide me.

    I followed his advice, and some weeks/months later, through coincidence, I came into contact with André. He had just commented on his free course that I could write to him directly via email, and so this exchange began.

    Looking back, it was obvious that my path would lead me in this direction, since I already had several of his books and was always fascinated by them. Today, I of course know this fascination was already a higher part of myself paving the way for me to walk.

    Over time, reading through it just theoretically, the things written there seemed very complicated, but I felt a strange fascination for it. Looking back from today, I understand the thoughts of my past self here, but I’ve also learned a lot about how to overcome such obstacles more easily by just moving with it.

    When I finally started consciously with The Way of Abrahadabra, André’s first book, and dedicated myself more truly to my real path, contact with André was made automatically.

    My call was answered.

    Discovering André Consciência’s Work

    PAA: How did you first encounter André’s teaching, and what made you decide to study the Elemental course and Magic & Mystical Introspection with him?

    I first encountered André’s teachings when I was studying Crowley extensively. Somehow I stumbled upon The Way of Abrahadabra (TWA), and the title alone activated something in myself.

    Reading through it opened some portals which were working in the background for several years before finally giving conscious entrance to itself. Do you know this feeling when you read, experience, or witness something meaningful but can’t describe it in words?

    That was the feeling when I opened this book for the first time. It was like a door to another world I had always known to be true but never dared to consciously believe in.

    André’s more dynamic approach felt more natural to myself than Bardon’s static system, which, of course, nonetheless is one of the best systems to become truly initiated.

    My decision to begin MMI arose from my previous experience with TWA and working with André directly. Since TWA has a way more practical approach, MMI delivers the personal, introspective context for this. It’s best worked through together with the book Through the Soul Mirror to the Sphere of the Sun.

    The mentioned book, MMI, and TWA are parts of a mandala (framework) of André’s whole work, in which the book and TWA form the bottom line of a triangle. Path of Ipsos I & II would here be the top of the triangle, creating the playground for the mature magician.

    Through the whole mandala, of which the triangle is just the first part, MMI penetrates it like a spinal bone, keeping one’s introspection clear and flexible.

    The Elemental Course was often recommended in combination with MMI and offers a big discount for students who already own it, so I decided to just try it, since it seemed like a very unique course.

    The Elemental Course

    Learning to Perceive Like an Elemental

    PAA: For someone unfamiliar with André’s Elemental course, how would you describe what the training actually involves and what a student is being asked to develop?

    The Elemental Course is highly practical, with which I had some struggles in the beginning.

    Compared to other courses, or to MMI, where you normally get the steps and know what you want to achieve, here you get all the tools to build real capacities for astral/mental perception — concretely, the senses of a gnome (in the first level) — and experiment using them.

    Each exercise builds on the one before, but you have to find out for yourself how to use them. Of course, André gives you nevertheless all the advice you need when you ask him for it.

    A good analogy he gave me when I was stuck and struggling with this different kind of approach was: “So when you learned to make the sound A as a baby, did you stop because you didn’t know the goal of saying A? Well, now you do know. It made you able to speak.”

    The discovery of this capacity in yourself is something special you won’t find anywhere else.

    Expectations Versus the Reality of the Training

    PAA: What were your expectations when you began the Elemental course, and how did the reality of the work compare with those expectations?

    At first, I really thought you would work with the elementals in the traditional way. I had some experience in ritual magic with this topic and thought I would just extend this knowledge and my abilities.

    But to my surprise, it was something totally different. You don’t understand the elementals by having them just tell you in your own words.

    Instead, you learn their language, and with this, you begin to see the world like they do.

    Minerals, Consciousness and Perception

    PAA: Was there a particular elemental practice, exercise, or stage of the course that had a stronger effect on you than you expected?

    Yes, indeed. Recently I worked on the exercise of mineral reflective qualities, in which you contemplate a mineral as a mirror of consciousness.

    In my case, I used a round amethyst and was very surprised when I could see the light veins activating in the crystal and in myself simultaneously. There wasn’t any separation, and I noticed that just my conscious perception of them resulted in the perception of it in myself.

    So I wasn’t the one creating anything; instead, it was already there, and I was just noticing it correctly, which mirrored back in my physical body.

    In the step which followed, you go even further and direct the light on itself. There was a somewhat similar exercise in the beginning called the body of gravity. Now, with the mineral, you learn through this exercise the secrets of mineral gravity.

    The skills and abilities of the course are nearly like their own form of grammar, with which you perceive reality.

    Magical Training Rather Than Intellectual Study

    PAA: Do you see the Elemental course primarily as magical training, personal development, preparation for deeper Hermetic work, or some combination of these?

    I would see the course primarily as magical training.

    I think someone too scientifically oriented, with just some experience in meditation, will have a hard time overcoming his own belief patterns to truly master the separate lessons.

    Like I said before, for this you have to find out for yourself what your real capacity is. Just relying on your rational mind won’t help you here, so someone who wants to understand every detail of something before even beginning will have a hard time here.

    Magic & Mystical Introspection

    An Ongoing Practice Rather Than a Course to Finish

    PAA: How would you describe Magic & Mystical Introspection to someone encountering the course for the first time?

    For someone who has never heard of it, I would describe MMI simply as an ongoing course of introspection, spread over eleven levels, built on Bardon’s Initiation Into Hermetics together with André’s own book Through the Soul Mirrors to the Sun Sphere.

    It’s made so it works both for a complete beginner and for someone further along who has lost the connection back to daily practice.

    The difference to just reading a book on your own is that next to the video lessons there is always the option of direct exchange with André. For me, that personal part was actually the more important one, since he listens more to the person behind a question than just to the words of it, and that made a real difference for me more than once.

    So in short, I wouldn’t call it a course you finish, more an ongoing practice of learning to see yourself honestly, that keeps developing along with the group of people working through it.

    Beyond Ordinary Psychological Introspection

    PAA: How is the introspection taught in MMI different from simply analysing yourself psychologically or keeping an ordinary journal?

    The introspection starts at a very deep level and brings you step by step to the awareness behind all things. It starts with simple thought observation, which quickly deepens into analyzing the mechanism behind all thoughts.

    For example, during level 1 there is an exercise in which you view every distraction as just a thought. Everyone who’s done thought observation knows that, by not identifying with a thought, the thought will automatically go away. Following this logic, for example, a headache or the barking of a dog are treated in the same way.

    The course continues with observation of feelings in a similar manner, with different kinds of exercises. This alone teaches you a certain degree of disidentification, and you are guided toward what you really are.

    Every level is additionally supported by some physical exercises (e.g., level 1 = Chi Kung, level 2 = Tai Chi, level 3 = Shaolin Kung Fu).

    In level 2, you begin to create a completely new Soul Mirror on top of your hopefully already built first one. The difference here is that all virtues and qualities are connected to the Forgotten Ones, a concept introduced by Nema Andahadna, the founder of Maat Magic.

    Working with this new Soul Mirror feels completely different, and of course it will be used throughout the whole course, since the work with the Soul Mirror is generally a continuous practice.

    Throughout the levels, you get more and more tools for introspection, some similar to Bardon’s methods, but also a lot of new ones. For example, in level 3 André talks about different types of teas and how they can be used for balancing the elements.

    I’ve already talked about the optional challenge in each level, which results in a customized working plan for yourself, using only the exercises of that level. For myself, this helped a lot to deepen the knowledge I had already worked on.

    Confronting Blind Spots and the Magical Ego

    PAA: Has MMI brought you face-to-face with anything about yourself that you had previously overlooked or avoided, and how did working with that material affect you?

    Of course! I think there will always be some blind spots which are hidden from oneself, since the nature of personality is to constantly change.

    One shouldn’t make the mistake of feeling that one has arrived or has nothing left to do. I had a friend of mine who thought she remembered a past life as an initiate and therefore had already done the whole work.

    Of course, this was a false recognition, because knowledge can only be measured by the amount of wisdom contained in it. If it only serves to fortify the ego and puts oneself in a special position, it is not really of practical use.

    I must confess that in the past I fell several times into the same pattern, but that’s the interesting thing I learned through the course: to see such a pattern and, while it’s occurring, be able to disidentify from it.

    Or to see such patterns already overcome in other people, which puts you in the position to know what to do.

    How the Two Courses Work Together

    Introspection and the Development of New Faculties

    PAA: Have the Elemental work and MMI reinforced one another in practice? If so, where have you noticed the strongest connection between them?

    Since everything in life is generally connected, of course both works have reinforced each other, but I wouldn’t say directly.

    MMI gives you a large repertoire of tools for introspection and having control of all your three bodies, whereas the Elemental Course’s goal is to build out completely new faculties inside yourself, to be able to communicate better with the Elemental kingdoms.

    So there is one intersection, since you work with the Soul Mirror, which is partitioned into the elemental qualities, but you don’t work directly with the inhabiting entities or their tools in MMI.

    André Consciência as a Teacher

    Guidance Without Dogmatism

    PAA: You’ve suggested that André’s presence as a teacher has had a positive impact on you. What is it about the way he teaches, guides, or works with students that has made that difference?

    It never felt like he was forcing me in a specific direction, nor presenting himself as someone special above me. It is an exchange on an even level, one human meeting another human.

    In a lot of situations, just one sentence or passage from his advice was enough to give me the missing puzzle piece I needed in the specific situation.

    Here it is important to mention that, of course, you have to be willing to do the work. A teacher can show you the door, but you have to walk through it yourself.

    André also never claimed to have absolute knowledge, so when I found different methods to solve challenges, it was not only accepted, it was appreciated.

    The real goal of becoming a magician is simply to become a mature human being, accepting one’s place in the universe and living one’s purpose.

    Working with André showed me exactly this — not with words, but through his actions.

    Looking Back at the Work

    “I’m Not the Same Person Anymore”

    PAA: Looking back at where you were before beginning this work and where you are now, what has changed most for you, and what would you say to someone considering studying with André?

    It’s not so much about what has changed on the outside, but what has changed on the inside.

    I would say I’m not the same person anymore, which of course results from disidentification and afterwards building anew your magical personality (that’s the reason the additional book for MMI is called Through the Soul Mirror to the Sphere of the Sun).

    André helped me realize the tools already present in myself and, with this, showed me my real capacity.

    With this, control over one’s own perception (mental and astral) was set free, and from this, nothing seems impossible anymore.

    Perseus Community

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  • André Consciência: Interviews, Essays, Courses and Hermetic Training

    André Consciência: Interviews, Essays, Courses and Hermetic Training

    A curated guide to André Consciência’s work on Perseus: interviews, guest posts, course conversations, Franz Bardon material, soul mirror practice, elemental magic, evocation, ceremonial magic, neo-shamanism, theurgy, books and structured training.

    Begin with the interviews and orientation pieces, then move into the Bardon and soul mirror essays, before exploring André’s courses and wider magical work.

    André Consciência

    Start Here

    These are the best starting points for readers who are new to André’s work.

    Interviews, Course Conversations and Orientation Posts

    These pieces introduce André’s background, courses, books, magical worldview and student work.

    Guest Posts and Essays by André Consciência

    These are André’s direct written contributions to Perseus, covering Bardon, soul mirror practice, magical equilibrium, evocation, elemental magic, ritual, theurgy and visionary Hermeticism.

    Related Franz Bardon Resources

    These links give wider Bardon context around André’s Bardon-related essays, course conversations and student material.

    Courses and Structured Study with André

    These are the main study directions for readers who want to move from reading André’s work into structured practice.

    Books by André

    André’s books are not side-notes to his teaching. They form complete magical paths and often connect directly with the courses and essays above.

    Where Should You Begin?

    If you are new to André’s work, begin with the two depth interviews and the neo-shamanism interview. If you are a Bardon student, move into the soul mirror, IIH, evocation, equilibrium and theurgy essays. If you want structured training, go from this archive into André’s main teacher page.

    Explore André’s Work
  • Clint Sabom’s ‘Panic Magic’ – Sample Chapter

    Clint Sabom’s ‘Panic Magic’ – Sample Chapter

    Panic Magic book artwork showing a stage, theater curtains, and a levitating figure

    Sample Chapter

    Panic Magic

    Chapter 1

    The following is the first chapter of my book Panic Magic, published by Star Lore Publishing. It’s about a traumatized magician who performs at increasingly larger venues until his performances attract nefarious enemies, and intelligence agencies recruit him to work for them. It is both a thriller and a love story, a journey into magic and a carnival ride through the unconscious mind. You can buy it here on Amazon. I hope you enjoy! -Clint
    Buy on Amazon

    This is a work of fiction. It is a product of the author’s imagination. Any resemblance to actual persons or events is purely coincidental.

    Chapter 1

    Panic Magic

    The curtains opened. I hit the stage.

    “The show this evening comes from the castles of Old, where I once lived as a court jester, simply because it struck me as the only way to live near royalty. So let’s talk about missions and dreams. The dream of power rests in every magician, but power gives way to fun. The dream of a poet is simply to survive their own life. The dream of most Americans is to make more money. My dreams are of a different kind, of a world seen only by a few, who traverse the land of deep-sea foam and the mountains of hidden altars. As of now, pedestrians walk in crowds of the fiercest warriors. Old men jump through windowpanes and mirrors to participate in the protests and anti-protests. A woman puts on makeup and sees snow lions in the tubs, tripping her shock into the oblivion of useless store fronts. A feast of professionals gathers at a table to eat human flesh, giving them the power to retain full possession, integrated possession, of Lucifer himself, who is not any deity, but more like the King Vampire in vampire novels. I call upon the muses tonight to sing lullabies many hours before the warm waters of sleep. I call upon the ancestors, who protect the good. And once and for all, I am good!” I exclaimed.

    In the black chairs of the theater and the blackness of the stage, it was easy to download the magnetic fluid. Quickly, I sensed it moving downwards and below the stage, like magnets aiming for the center of earth, a negative charge that repelled against gravity. I levitated ten feet, holding myself in air before slowly moving back down.

    “I will now come down to the audience, two rows at a time, having everyone who so desires check me for wires or strings or gimmicks, and then I will levitate there, again and again, at each set of two rows. Here we go now, two rows by two blue fish, clinging to the chimes of old nursery rhymes. And where are the Visionaries here tonight? I know you are here. I know you know how many have achieved The Philosopher’s Stone. The people of this tattered earth need you more and more, but still, you hide in secret. Enough, enough. Here we go now, two rows by two blue fish, clinging to the chimes of old nursery rhymes.”

    I came down the rows, doing the usual routine, and the procedure succeeded flawlessly. It didn’t last very long, as Pushing Boundaries theater was not that big. Afterwards, I returned to the stage.

    “The debts have been paid, the flighty, entitled princesses of the wealthy have been kissed, the little girls in their steel houses have been screaming all day, until now, when they are calmed by the comfort of my far-way world, hearing my voice through a realm of fractured black smoke. The phantoms have appeared, but they are nothing to fear, though some of the fear will remain forever buried in our psyche’s vacuum of wheels. But now, again, I call the seers, those hidden, perhaps in other countries and cultures that allow more time in the day than ours. The hours wane on and off, and Father Time can speak, apart from my words, as streets have a voice and chairs have something to say. Plato’s forms are the structure, Buddhist prayers for the inanimate keep everything alive, and thoughts become objects even in this plane. But just knowing this will yield little good for anyone. Manifestation is a corrupt business, and scholars lie in a swarm of bees stressed out by the wetness that summer can bring.”

    I paused.

    “I leave you now, with only my levitations as solid proof that will never be accepted by conventional scientists. And it is the strangers that most deceive, appearing in mysterious romance, but unable to resist ruffling the feathers of winged lights that come from the constellations we cannot see. I depart now, my friends. With well wishes, with the gold of the roads of The New Jerusalem, with the City on the Hill that once served for the powerful and now should serve us all. Infinite forms have not been lost. Keep in mind the cheers of crowds that will one day route you to the Beyond safely, past everything you purchased, past any bad you’ve done. All will be forgiven – is already forgiven. Goodnight.”

    I bowed to a standing ovation. The curtains closed.

    I rode back home with Nova and Melanie, Nova behind the wheel. I sat in the backseat upon my request. I was shaking and trembling madly, as I did after all the performances.

    “Don’t worry, Troy. I will give you a good hug when we get home, and there is freshly baked bread awaiting us, not to mention your perpetual espresso that is ready in minutes.” Melanie assured, wearing her all-black gothic attire as usual.

    “Thank you,” I said. “How did I do?”

    “It was good,” Nova said, “I couldn’t tell if you were speaking linearly or nonlinearly, although maybe that’s the point.”

    “Yeah, maybe it is. I already forgot what I said, once out of me, never returning, each time.”

    Melanie laughed. “We know, Troy.”

    The next day I awoke after eight hours of sleep, trembling in fear from nightmares about whether I would survive my own life. But after two hours of espresso, cigarettes, and my morning medication, the fear subsided.

    “Perhaps it will be a great day,” I said to Venus, the presider of my altar.

    Indeed, it was really beauty I was chasing, not magic. “You have the soul of a poet,” a Professor of English once said to me in my younger years, at the kind of party gathering of intellectual circles in which I was immersed in those days.

    But I never wanted to write many poems. And the poems I did write were written to people, given away as presents, in lieu of buying something unnecessary.

    “Let’s see what happens, Great Venus.”

    Indeed, I filtered all love objects through the Hall of Venus – lovers, potential lovers, longtime girlfriends, and if they shimmered enough in Her colors, I knew they were right for me. Melanie still was half and half: one glistening star but the other side with the dread of gothic daggers. But did Melanie even have a romantic interest in me? And are goths ever teachers of the heart?

    I looked then at the list Bruce, my therapist (and I called him Bruce) had given me at our last session as a recommendation. “The death meetings.” There was one tonight, not too far away, and I resolved to go, to dispose myself to whatever would echo in such a gathering.

    I traveled to the meeting, eventually, after a seemingly long day of laundry, grocery shopping, and standing up by my desk, barely able to think straight. My chronic anxiety always beckoned me instinctively to stand, where sitting became anti-natural, and indeed, my mom said in childhood I did my homework standing up, all the way up until high school.

    My mental problems had all started, after the stability-ending of my peace of mind, when I was sexually abused at age 7. It was a man, a seemingly gentle-souled man, that picked me up from carpool one day, stating he was a friend of the family that was asked to come because my parents couldn’t. Truth be told, my mom was just a little late. How this man knew to choose me, at the appropriate time, will forever remain a mystery. The schoolteachers for some odd reason consented, and I climbed into the backseat of his sedan, after which he took me to his house. He abused me, then, as if nothing had happened, he took me home and dropped me off quickly. How he knew where my home was remains, too, a mystery.

    When I got home, my parents realized instantly what had happened, and they were alarmed and outraged. They immediately reported it to the cops, but the man was never found. They rushed me to the ER.

    That’s when I entered therapy, at age 7, which has continued to this day at age 47, with the darkest of memories of that man’s house, whose structure I cannot make out, where memories are locked and sealed in a pit of doom impenetrable by thought.

    So that has sat at the base of me ever since, sometimes oddly calming, sometimes signaling a hyper-vigilance alert state, sometimes a chronic freeze response, carrying me through each day and seemingly unrelated to the events I now experience. The Great Experiment involves filtering that man through the halls of Venus. One of the few things I remember about the day of abuse is his face. And when I aim that romantic light of Venus towards him – for he was, after all, my first encounter with Eros, albeit forced – when aimed at Venus a pitch-black dim hangs over her, yet sometimes if I persist, She shines through from the other side with scattered petals of red, blue, and green, breaking up the darkness but not completely. That is the center-point, more like the depth point, of my consciousness. Going there, I feel a bit more grounded, as painful as the exercise might sound.

    Alas, another thing to mention that remains in the absence of obviousness is how one could possibly arrive in a condition plagued with psychological problems while retaining the supernatural gift of levitation? I had come to the conclusion that it can best be explained if one divides Being into three parts – body, psyche, and spirit. My spirit, even with the foreground of decay in the psyche, still retained an awakened state. This can happen, as does with many when they open to the mystic without having a solid container to hold it. My spirit still remained, lit up like a sun from another planet, in the wildest golden light, and it was this golden light that enabled the download of the magnetic fluid to offset my weight and repel against gravity, though my mental health issues still continued in the realm of the psyche.

    Eventually, then, yes, to returning to the current, I made it to the death meeting. It was held inside a church, in a quiet, small room, with about thirty folded chairs in a circle. About fifteen people arrived, and there was a host, sitting in a cozy armchair, who addressed the meeting when it was time to start. He appeared immaculately manicured, perhaps in his late sixties, with a neatly trimmed gray beard and semi-formal attire. He spoke: “Let us begin with the death inscription.”

    “Death will come to us all; each day disposes itself as an eternal gift.” Everyone said in unison.

    “Who’s first?” the host asked.

    “I am Elizabeth, and I am afraid of death,” a tall slender woman spoke.

    “Hi Elizabeth,” everyone echoed in unison.

    “Oh my God, people! I don’t know how you do it. Talk about death regularly! It scares the living daylights out of me, and I just want to get back to normal living. But ever since I first started coming to these meetings – and I know I’m fairly new to these – I can’t stop thinking about that one line repeated, ‘All fear is fear of death.’ I mean, is it really? It seems like I just have fear of things to do now, not even fear, but a total consumption of the present. How to face death – I mean how would that really help me? I can’t wrap my mind around it!”

    “Thanks for sharing,” came the crowd’s response.

    “Hi, I’m Rob, and I’m afraid of death,” a man appearing in his mid-fifties, dressed in business casual attire said.

    “Hi, Rob.”

    “I’m not only afraid of death but so scared of life. I’m facing a monster of debt, and I must get it resolved before I pass. Do I have enough time to do it all? If I died tomorrow, would it be an unlived life? I have scarcely traveled out of the country, aside from one vacation to Cancun. I want to throw questions out: is the fear of life the fear of death, too? Is the fear of people the fear of death also? I don’t understand this, though these meetings have given me some peace – talking about the worst-case scenario does indeed shine a brighter light on the blessings I have now and while subsiding enough in this play of money and work, I am at a point stable enough but still scared of the future. Still not living with hope. I heard one psychologist, a famous writer, declare that the hope center in the brain was also the default center of the brain, so if there is hope, there will be more peace, accordingly. And my worries about the future too often overtake me. Thanks for letting me share.”

    “Thanks, Rob.”

    The host intervened: “There was the early psychoanalyst Otto Rank who made speculations and experiential references of others, all to explain the fear of life and the fear of death. Some interpreted that his conclusion was that the fear of life dwelled heavier in one’s psyche. But later interpretations put the fears together. Fear of life and fear of death go hand in hand, I believe, inextricably wed, like The Lovers card in The Tarot Deck, albeit the dark lovers, who oh yes, are everyone. Who’s next?”

    “Hi, I’m Byron, and I’m scared of my wife.”

    “Hi, Byron.”

    “I hear that sex and death are inextricably tied, too, as the great works of literature reveal, though this, my struggle, is less about sex, or so it seems. The fear of my wife’s moods terrifies me. But moreover, she doesn’t trust me. I have lied to her in the past; I have even separated from her for a while against her better wishes. And I feel suspicion from her, whether it’s there or not. I fear being accused of lying, of hiding things, though I do not do this – it's a remnant from our history forever resurrected in her heaviness of diamond-sharp swords stuck into me by her words. We seem to be unable to move past this, and I live in a state of paranoia, wondering if she is being honest with me, wondering if she is hiding from me. It’s The Trauma Hall of Mirrors we look through, and though rested in our current dynamics, we both underwent severe childhood trauma in the past. I concede then to the fear of death, and it lightens my load. Ever since I have been coming to these meetings, for years now, my half-psychosis has ceased, though half remains in the frantic nerves of broken trust.”

    “Thanks for sharing.” everyone said, and I felt validated, relating so much to Byron’s fear and wondering why he used mystical language similar to my own.

    “Hi, I’m Jay, and I am less scared of death now.”

    “Hi, Jay.”

    “I’m just so grateful for these meetings. Most of you seem like intellectuals. But I guess I am a simple person. I work. I have a family. And the relationships I have with my family are better now since I started coming to these meetings. Going to the end, death, fills me with gratitude each day for the many blessings I have. Whenever I may get anxious or nervous, I just think of death, the ultimate loss. In another program I go to, they say fear is fear of losing what I have or not getting what I want. And death seems to include both of those. There is hope, and there is a more meaningful life for me now. I guess you could say that death has become my resting point, my center of gravity. Just so, so grateful, thank you.”

    “Thanks, Jay.”

    The meeting went on for a while, for about an hour, the rest of the shares were similar, and I took notice how most people were caught in the present, almost unable to arrive at death in their present minds. I did not share. But I resolved to go to other meetings, as there was something here, something I wanted to infuse in my blood that might make my anxiety and trauma less brutal. We closed with the second inscription, both inscriptions written on old stones outside the meeting room.

    The host began with all of us holding hands. “Let us now praise Death, sacred Death, that binds us all in the quest of the unknown. To paraphrase a great poet, 'When thou must come, come unfalteringly.’ Amen.”

    “Amen.”

    I did not stay and talk to the others afterwards, though many were chatting it up. I felt a strange sense of hallucination, like a psychedelic drug I just took that was only half-effective, pulling me into visions but then quickly out. And before I could get to the car, two members stopped me in the parking lot.

    “Hi, you’re new. I’m Mark and this is Gary.”

    “I’m Troy, nice to meet you,” I said, shaking their hands.

    “Are you a visionary like us?” They asked. “You appear as if you might be.”

    “I’m not quite sure,” I said. “I’ve done some work in the esoteric arts but never became psychic or anything close.”

    “You don’t have to be psychic to see things in these meetings. The quality of them contains a darkness, filled with soothing shadows of crescent moonlight in the spring. And the visions come from that, unrelated to your capacities.”

    “Well, now that you mention it, maybe. Nothing came too clear, but I plan on coming back and perhaps you will be right. Though I care to leave things an open question, as open questions are the unknown of death, right?”

    “Wow,” Gary said, “you seem to get it.” And turning to Mark, “I think he may be one of us. Here are our numbers if you ever need to call.”

    “Thanks,” I said, “and I may call. I suffer from intense trauma.”

    “We all do or have. That’s why we’re here.” Mark paused. “Nice to meet you. Hope to see you again.”

    “Nice to meet you, too,” I said. “Take care.”

    And with that, I went to my car and drove home, feeling relieved. It felt as if I had gained protectors throughout my life, some of whom I lost touch with and others I only contacted sporadically. They looked out for me, as if knowing I danced both miraculously and with an emotionally fragile core at the same time. And now, at this point, I had new protectors – Nova and Melanie, these two cats at the meeting, Bruce still, and more would come, I thought, especially now with these performances of levitation and monologues.

    So how did I first come about this power of levitation? What had happened, many years ago, when I received a lucrative scholarship to study literature in Budapest, Hungary, is that I first climbed Gellert Hill, which one really couldn’t call a mountain. It had winding steps, running to the top, amid flats almost cave-like in the arrangement of the rising earth and stone. I had asked people, at my therapist's suggestion, “who is the keeper of these mountains?” My therapist had been studying with a shaman who declared that all mountains had keepers, who used mountaintops as their altar, tending to it like tending to the forces and possible blessings with which it could imbue the populus. Sure, enough, a woman of about 40 directed me to a spot where such a man went, usually around sunset. I went that evening to find him, and sure enough, he had a cloth spreading, lined with bones and stones and other talismans of sorts that I did not recognize.

    “Are you the keeper of this mountain?” I had asked.

    “Yes, after my brother died.”

    We stared in silence for a while.

    “Is there something I’m meant to learn from you?”

    “No. But already I can sense you have a gateway inside you to Open Presence. I can refer you to a man in Prague. He will perhaps take you as a student and if you’re lucky, initiate you into the Holy Mysteries.”

    “Wow. I’m not sure what to say, but I’ll go.”

    The man in Prague was known simply as C.K., and he met me one night in Old Town Square beneath the clock, after the previous night when I had gone to a party of American expats living there, where I quite enjoyed myself.

    C.K. did try to initiate me, but I could not get down most of the exercises of magic. Sure, there was something about being in Europe that always freed me of the visually-infused conditioned associations with America, and my relaxation there had reached a point where I was completely off all psychotropic medication. But I attributed this to me relaxing in my flat, with little homework to do, and just sitting there, drinking espresso and smoking, slipping into dazed releases of pent-up tension. But it didn’t necessarily feel like the Open Presence of which the keeper of the mountains spoke.

    C.K. gave me exercise upon exercise, meditations of sorts, working with the four elements, but I could not get them. Then, when he explained to me the electromagnetic fluid, something seemed to resonate. The electric was Fire, expansive, positive, while the magnetic, to which I was more inclined, was Water, negative, contracting. He had once mentioned that one could achieve levitation if one progressed solidly enough into these Mysteries. He gave me the exercise to do this, but he had very little hope for me in the end.

    “You’re just not ready for this,” he said.

    “I agree. But I will take what you have given me so far, and perhaps it can develop at a future time.”

    “Fair enough,” he said, “I will leave you with this stone: the shape of a thick phallus, though it’s meant to be, and I know it is, your soul stone.”

    And with that, I headed back to Budapest, to enjoy the peace and solitude of my flat dwelling in relaxations and releases. However, one night it struck me to try the levitation technique. It amounted to drawing the dense magnetic fluid from the stars, down into the body from the head, and filling oneself with it so much that the heaviness of the negatively charged magnetic fluid offset one’s own body weight. The two negative charges, earth’s gravity and magnetic fluid, would repel, and once sufficiently done, one would rise. When I first tried, I felt such grounding, such a force from my head to my feet that I felt stuck to the ground, more tightly than ever in my life. I would continue to do this each night, for only about 15 minutes, before returning to reading in my armchair and relaxing. But would you know it? One night, I did it! I came several inches off the ground! And the next night, and the next night, and the next night, I kept improving. C.K. had warned against learning the higher abilities before the introductory and middle ones (which I had so remarkably failed at), but here, in this flat, in a building two centuries old, with gunshot markings still in the stone from WWII, I learned how to levitate. For years and years, I told no one.

    Upon returning to America, my mental health declined again. My psyche was depressed and anxious, and yet, I’d continue to perform these levitations, alone of course, until many years later, at the age of 47, when I had at last returned to a Bohemian scene in Atlanta, I decided to give public performances. An avant-garde theater eventually agreed for me to perform monthly, given the initial tickets were selling out the theater, and they would pay me $4,000 a month. It was the only job I had, but enough to subsist on. I would give dramatic monologues in between levitations. I would have audience members come up to verify that there were no wires or strings or other artificial illusions moving me, and I would levitate again. The shows continued to sell out. The manager of the theater thought firmly that this was just a stepping stone into larger things, and I would eventually depart ways with the Pushing Boundaries theater into bigger events. He had even been called by talent agents. But many of them wanted illusionists with a full show of spectacle, not just some guy preaching in between levitations. But I was fine doing just this for now. And even though the audience checked me, it was amazing how many thought it was still just fake. But people would still come, again and again!

    I shared a three-bedroom house with Nova and Melanie. Nova, a painter, lived in the uppermost part, which was a loft, giving him room for an in-house studio. Melanie, an emerging gothic horror novelist, lived at the ground level. And me, in a basement efficiency-styled apartment, where I had high ceilings and kept the spaciousness of emptiness open, filling it with little furniture and having my own bathroom. A portrait of Venus hung above my altar, where the soul stone sat, amid blue candles. I’m relieved that through my many lifetime hardships, I was still able to retain talents and personability, amid moving suddenly out of places, amid the alcoholism that ate my early thirties to dust and fake bronze.

    The night before each performance, I had the dream that I always do that particular night, the one dream in an otherwise black dreamless sleep. In this dream of a capital pre-caution, Melanie and I floated in dark space, perhaps in damp clouds, perhaps the fog, perhaps beyond the skies of earth in space. She would look at me with stern eyes, black-clad as she always was, approaching me with knives, swords, points of hardened wires, as if wanting to fight but never fully attacking. However, as disturbing as it could be, her shadows would enter me, giving me a sacred dark force that helped me levitate. After turning paranoid at this dream at first, I eventually came to relish it as an initiation and a reinitiation every time, as much as it contradicted her behavior (well not completely) in waking life.

    But I wasn’t prepared for what happened next.

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  • Appetizers of Lunar Magic – Guest Post by Gabriel

    Appetizers of Lunar Magic – Guest Post by Gabriel

    A dissertation on the unknown

    Lunar magic is perhaps the most unknown and least explored among magical workings. Much of this is due to the fact that occultists of the past focused heavily on Goetia or on communication with angels.

    But the Moon, by its own right, holds considerable dominion over the zone of the Earth. In truth, through the Moon, a myriad of beings from the zones of the stars can manifest in Malkuth. The Moon is like a powerful Major Arcana that exercises authority over the Earth. Some of the things it governs: growth, maintenance, and degradation of the realms. It judges, defines, and creates the destinies of all beings in the Earth’s zone. It serves as a form of segregation for the particles of beings that live in the Earth’s zone, so that they do not disintegrate. It also ensures that the intensity of the wrath from the zone of the Sun does not destroy the lives of human beings and other creatures, among many other things…

    Within the Moon, there exists a multitude of mythological, fantastical, and unknown beings who live joyfully in that zone. There are many working spirits who carry torches and more torches of fire into the zone of the Moon, so that, through trade, the inhabitants of the transitional zones may maintain warmth in their bodies.

    Cold in the zone of the Moon is not so important. What is important is to maintain a personal inner core of living sun or fire, thus allowing the lunar aura to arise within the inhabitant of that zone.

    Depending on which part of the lunar zone one reaches, it is possible to encounter many of its inhabitants. In the Moon, there are human travelers who work by developing dances to assist the flows of life that seek to manifest. The Moon crystallizes the necessary forms for life, as well as assists in shaping the desires that pass through it. The astral plane, as a whole, has as its necessary sovereign the vibrations of the Moon.

    There is a continuous exchange of flow and reflux between the zone of the Earth and the zone of the Moon, and through this exchange, an almost divine bond is created between the lunar world and the Earth’s zone.

    The adept who is able to work with the lunar zone may prolong their life indefinitely, become beautiful and gentle, and, moreover, be free from any physical or psychic illness. But these are more advanced stages. For today, we will stop here.

    “The Twilight still shines upon us” ?

    Your Frater

    Hekate – 3:22

    Year 6770 of the Era of Nabonassar

    Aeon of Taurus ♉


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  • The Elsewhere of Love – A guest post by Gabriel Teixeira

    The Elsewhere of Love – A guest post by Gabriel Teixeira

    The Elsewhere of Love

    Imagine what would become of us in this mundane existence without the elsewhere of love. How would we live such despicable lives without loving and being loved?

    Love makes life beautiful. Love makes life radiant. It is the anima mundi of the alchemists; it can be both the dawn and the twilight. It is the primal symbol of existence. It is the primordial source of creation. It is the perfect and perpetual dance of the number 1 and the number 2.

    It is the purest expression of life.

    Without love, life is brief. Without love, flowers wither. Without love, life consumes itself.

    Love is the most sublime of mysteries, the most delightful of perfumes, the most beautiful of landscapes — the strongest of fuels. There are mysteries in love.

    Love is like the color of blood. It is like a woman carrying a child in her arms. It is like the smile of a couple, the laughter of a child. It is the hope in the eyes of the grieving, the youth of the elderly, the faith of the captive.

    Love is the primal cell. The central point. The departure and the return home.

    It is the unspoken poetry. It is the blossomed flower.

    May our hearts be filled with love and gentle nostalgia—like in the days when we smiled for no reason, when we were innocent to the workings of evil, when nothing mattered more than to love and be loved.

    ~ Iserag Spirit 

    MAAT ∆


  • Magic Equilibrium Throughout the Spheres by André Consciência

    Magic Equilibrium Throughout the Spheres by André Consciência

    Introduction

    Back when I was training within The Order of Michael’s Grail, the Grand Initiator told me once that each grade, corresponding to a sphere, holds a different formula of magical equilibrium. To this day, I sometimes think of this, as the solution to this charade was left a mystery, and have managed to come to results by adapting to the electric and magnetic fluid of each sphere, and balancing the cosmic letters pertaining to the spheric elements, together with other methodologies that, as is the case with these, can be found in my books

    On a larger scale, combining the spheres themselves, 10=1, 9=2, 8=3, 7=4, 6=5, 5=6, 4=7, 3=8, 2=9, and 1=10 (imagined hierarchically from 1 to 10) are obvious formulas that depict spheric volts of balance. The Earthzone overcomes Neptune at first (1=10), Uranus is ruled by the Moon (2=9), Mercury rules Saturn (3=8), Venus rules Jupiter (4=7) and so on at first, the planetary number in the left standing magnetic/passive and the planetary number in the right electric/active. As we evolve, the volts transmute so the higher leads the lower, in any case, however the numbers may be arranged, they depict the necessary balance for the progressive stages of maturity. 

    While this stands true, I wish to venture beyond such quantitative knowledge and other kinds of wisdom I keep to myself on the subject and move unto unknown and qualitative terrain, under the announced premise of sharing directly with the readers.

    For this purpose, I have set the circle and triangle, made sure to have the four elemental emperors anchored in the corners (see A Guide to the Elementals), and adorned myself with the seal of Aschmunadai (monarch of the Earth Belt), magic belt, magus band and robe, so as to sustain the prolonged operation without any drainage. I have, upon evocation unto the triangle of the ceremonial chamber, loaded, as previously arranged, my guardian genius, guru or guide with the four divine qualities, keeping my own state of the Godhead in the background to make for a limited and relatable communication, easier to read.

    First, upon the final charging with omnipresence, this priest of Amon, my guide, seems to engulf and lose shape, yet gain substance without end. Called back, he returns unmarked, nameless, and without a care. And, without a care, we depart from the physical chamber to subtler venues.

    The Zone Girdling the Earth

    As we spiral up and reform from my ceremonial chamber to the Zone Girdling the Earth, I see my transfigured guide is dressed in clothes of light and holding a burning staff. He looks at me and away to a sacrificial altar where a virginal female, naked and very white, is surrendering to the upcoming sacrifice of fire. We stand inside an oak-wood circular temple, squared by four columns of bronze, and there is an additional black pillar of consecration to the left of the altar where the woman’s heart is to be deposed. 

    I look inquisitively at the staff. “You are this staff”, the deity divines my unformed question. My inquisitive gaze keeps burning into the deity’s eyes. “You, or anyone” he completes. “The self”, I conclude. “The Self, the first flame, when it didn’t yet consume, or needed wick or needed fuel,” the deity says. 

    I inspect the virgin, lost in some waking dream, prostrated on the altar, and study the cubic pillar of consecration. “Why is there a sacrifice where no wick or fuel is needed?” – “The woman is the mind, laid upon the altar of forms-ideas. The first flame of original individuality dispenses the woman that is the mind, but the woman that is the mind cannot dispense the flame of the original self, nor can the archetypal altar dispense the woman that is the mind.” I smile. “Be mindful of the readers.” –  “The self is self-sufficient, the mind is enlightened by it or perishes, but the mind may not be touched by the flame of the pure self without something to conduct the holy fire. Thus, the mind gives itself to the archetypes, providing the means of infiltration for the pure Self.” He replies and I nod. 

    He points at the circular temple: “This is the circle, and where you see a circle, I see a bridge, for the circle is all that stands between the inside and the outside of the circle, and to both these spaces expands. The four pillars are the known virtues of the sphynx: to Will as the Self wills itself in the first flame, to Know as the woman in the altar of sacrifice knows the form-idea of the first flame, to dare as the circle dares merge form-idea and self, and to keep silent as” he points to the pillar of consecration “we hide the Self within the duality from which the Self is not, and impregnate it so as to bear the heart of unity and the Soul.”

    After a moment of silence, I instigate: “How is equipoise within this frame?”, and as he answers, the circle delineating the temple seems to shimmer with his light in tune with his voice: “Self-Awareness balances Fire, Contemplation balances Air, Transcendental Devotion balances Water, and Detachment balances Earth. Once all are balanced from within, they stand equally balanced among them.”

    The deity points again to the black cube and I see now the heart of the woman standing upon it, translucent with light and revolving in black flame. “Fetch me the heart.” He begs. As I touch it, I have a flash of its insides. It stands as a womb and within it, a baby of white shimmering light. I pass it with some relief. The deity hooks it to the head of the staff, and it catches flame. He uses it to set the circular walls on fire. The fire spirals up, and as it consumes the walls, I see we stand in a vast plain where all that is visible is lilac-silver-white lunar light.  

    The Moonzone

    As I turn my gaze back from the lunar vastness, I see the woman is up within a larger-than-human goblet filled with the graceful waters of the moon. She holds a sickle of silver metal in her left hand and a pentacle in her neck. The altar and the pillar of consecration are gone. 

    Inquisitive, I look at the deity only to find his staff has become a golden-dark trident, as if the gold metal had been scorched by extreme fire and will. The guide pushes the trident inside his body, so that the lateral pongs exit from his temples and the central pong stands at the crown, the staff running down the spine to the coccyx. The trident changes this carefree body and it becomes white, beautiful and peaceful, red, passionate and wrathful, and black and sexually insinuating. All three coexist for a while until they finally mingle and dissolve into the radiant, boundless presence of the trident itself. 

    I call the deity by the name of my guardian genius, having no other reference, and see, to my satisfaction, that he responds. “I am the trident of inspiration and the lunar fires.” I nod. “What are these fires?” – “A will that knows itself with a knowledge that acts.” – “I see.” I divert my attention from the deity to meet, with shyness, the gaze of the woman, only to find that she does not seem to see beyond the Goblet of Grace except the grace reflected back from its glass. “Where you see a goblet, I see the womb of the Virgin Mary, so impregnated by Gabriel through her ears.” Speaks the trident. “So what shall our third party, reading us, be looking for?” – “The waters of the Moon, called Grace by the Church, the Knowledge that is given only by the graceful action of the knower.” 

    I furrow my forehead and shift attention to the crescent of her sickle. The light it reflects makes me feel like I am losing my human form and turning into a white swan.  The trident continues: “The Air of the Moon sees to it that all shape is bound to change, and such evolution is the action of knowledge.” I realize the woman is still lost in a dream. “The pentacle” continues the deity within the trident, “unveils the change, ceasing the continuous moment of the sickle, and, shape being freed from its own gravity, reveals quintessential stability in all things. Such is the Earth of the Moon.” He finishes. 

    I look fixedly and silently at the trident, awaiting a conclusion. “These are the operations by which will knows itself.” There is greater silence. “And the equipoise?” – “A stability that is change, a change that finds a stable rhythm. A grace that is inspired and not suffered.” I smile and ask: “Is the woman still the mind?” – “As the goblet is the soul.” After this, nothing happens, and the silver light begins to freeze. I grab the staff of the trident and am pushed upwards in a spiral. 

    The Zone of Mercury

    We see the bright orange sphere approach within the infinite darkness, becoming the size of a universe, and as we pierce through, the trident releases itself from my hands to fall head down, piercing a black cube, the same Pillar of Consecration met within the Earth Belt Zone. Behind the cube, the woman stands an effigy, as if petrified by the moonlight’s crystallization in the sphere below. There seems to be nothing else but pulsing orange light, subtly buzzing.

    “This is the Earth of Mercury, and it stands as a veil meant to unveil, a secret that reveals. Push me, then, and you will open it.” I touch the trident, feeling its immense power of illumination and inspiration, and push it back. The top of the black cube detaches, and I see inside a talisman inscribed with the image of a she-devil, a pouch, and the trident itself, its presence having vanished from my hands. 

    Inside the box this trident remains silent, like a relic, and having no orientation I start by grabbing the she-devil talisman and an immense euphoria fills my subtle body. The engraved succubus speaks “The dynamic power of Mercury is in the Water, and it is desire: the fuel of all knowledge and the blood that irrigates the intellect.” I give the talisman back and move toward the pouch, but before I hold it, the voice of the deity speaks from it. “All the potential of Mercury is in the Air, as much as all charms are held within this bag. These are secrets of the intellect that only desire can reach. The trident to my side is but a cold and lifeless remnant of power gone, and should all desire be spent in my secrets, all that is revealed back is the fiery living trident.” 

    I stand in doubt for a moment. “And the woman?” I ask. The pouch whistles and starts forming words once again. “She is the often hidden longing for death. Mortals inhibit Her conquering submission within the black box. Still, breaking the pillar of consecration is greater consecration; it is accepting submission to death, and desiring death, in so doing beginning to learn from splendor.” I frown further. “Is She still the mind?” – “No longer, she is called the Akasha. I am the mind, as the she-devil of desire is the soul.” I nod. 

    The voice explains: “For equipoise, you purify the air by preventing thoughts from running vague and loose and devoid of sustained vitality, and this you do by encoding experience. The water shall be purified by devoting your emotions to decoding what thought has encoded. The earth shall be balanced by decoding encoded experience with refined practice, so collecting wisdom. Fire is then purified as it is abandoned, so all will is given by wisdom and none by impulse. This is the intellectual way.”

    From there on, the objects cease to express themselves, and only the effigy releases a silent prayer, imperceptible except as the subtle vibration of the ether. Upon waiting and seeing the deity not manifest, I decide to spiral up on my own. 

    The Zone of Venus

    As I stabilize in the green-emerald acid mass of light oscillation, I see the woman, sulphureous, no longer crystalized, standing over the waters of a sacred well of liquified emeralds and, levitating above the waters with her, a verdant cauldron and fire. The woman seems to be in an agitated trance, but quite compenetrated, crushing green herbs in a pestle and mortar and spitting salt from her mouth upon the cauldron.    

    I look for the deity but find it not, and wonder at its meaning. Suddenly, the woman’s wild eyes stop on me for the first time, green, gray, red, gold, the iris flashing with a black light. “Make no mistake,” she says, but the voice washes in from all sides, “I am in everything you see.” I realize the deity is speaking, smile, and sit in the absinthe green light on one knee. “What do we have here?” I ask in a good disposition. She lifts the pestle and mortar. “The air, for the intellect here no longer divides but dissolves in the fullness of the mind, and holds thus the secret of the transmutation of all error.” She shows her saliva, made of crystal salt, and swallows it back. “This is the earth, for all sensations here are pure and vitalized.” Again, she brings forth the purity from her saliva glands and spits onto the pestle and mortar, mixing the herbs. “The transmutation of the soul. Now,” she points with the club-shaped pestle towards the sprinkling well within which the holy spirit seems to move, “the water, for all sensations here are of trance, and deconditioned. Then, we stand above these waters as we make ground upon the ever-green land of ecstasy.” At this point, she enters the cauldron with one foot and slowly retrieves it, becoming gradually made of gold. “And this is the unifying fire and will that instills the mind to dissolve thoughts, the senses to vitalize and purify, and the emotions towards ecstasy.” 

    She stops and looks at me, and suddenly I see in her my late grandmother, a saintly miracle worker who was one of my greatest teachers.  “Come”, she says, and regains her own form but not completely, looking as something in-between. I move, take her hand, and, levitating above the waters, wait for her push. Up we spiral. 

    The Zone of the Sun

    We arrive, within the Sun Zone, at a clearing created by the deity amidst the blinding light. I can see a shining mirror behind a wheel that spins the cards of the tarot. In the center of this wheel, there is a dark crystal orb with runes drawn around it: angled fork shapes flowing with energy, moving angular forms, illumining torch shapes, self-aware concentric symmetries, and spines connecting worlds.   

    “This proves to be an easy one for you,” tells the deity, still wearing the same aspect as in the Venus Zone, yet having lost all traits of my grandmother, the eyes having become pure white light and the shape of gold, genderless. “The mirror of fire represents Will towards itself, so that it moves towards no other object but its own nature. The wheel represents how you balance water while replacing limited emotions with intuition. The runes stand for the air element, balanced by replacing vulgar thoughts with the articulation of the cosmic letters. The all-seeing orb represents the function of earth – consciousness – dropping the ego to embrace prophecy, becoming completely prophetic in function.” She gazes, reading my mind and making sure I understand. “The activation of each aspect emanates all others by consequence.” The deity completes, and on we move towards Mars. 

    The Zone of Mars

    This zone today seems to present some resistance, and both I and the deity seem to become made of raw flesh and blood against the natural friction. None of us is bothered by it, and we fly towards what I can only describe as a depth-point. It looks like a minuscule wormhole surrounded by a black-gray sphere with sparks of gold, reflecting the red-ruby dry ice snow around us and seeming to change the angles outside as we look inside. We hold hands and enter.

    I see above me a throwing spear and below me a sword, to the sides, front and back, forming a cross, describing to the best of my ability, since we have become a 360º sphere, I envision a whip, a dagger, a knife, and a scythe. The whip is the element of air transmuted by extreme excitement, and elevated thoughts thereof. It can only be balanced by the knife of water that cuts away and detaches from all emotions. This emotional departure process is equally balanced by the intellectual excitement of Mars, represented by the whip that enthusiastically unmasks all limitations. 

    The dagger feels like fire, having no will but towards illumination, no matter the cost. It is balanced by the Scythe of putrefaction, which dissolves all sense of superiority. The scythe must likewise be balanced by the dagger. 

    The spear represents the electric fluid, balanced in the scale of Mars by continuous release. The sword represents the magnetic fluid that must be held down to be balanced and prevail in the Sphere of Mars. 

    Without us first leaving the depth point, the deity guides me further up.  

    The Zone of Jupiter

    Here the deity resumes the original form of my Guide, but wearing a gold helmet, over which is placed a royal blue and golden Nemes, he is armored in violet leather and covered in a mantle of leopard skin, the strange color of lapis lazuli, from intense violet-blue to lighter shades of sky blue, turquoise, and greenish-blue. Tied to him on his right side, we see the same staff as in the Earth Belt Zone, still with the woman’s heart lodged on top. Devised through his mantle, in his waist, a sparkling magic chain, an amulet with ashes is embroidered in his chest, binding the leopard skin and the morning star sits above his head. At his feet, boiling, there seems to be the skinned leopard he wears. There is nothing but sapphire blue oscillating in all directions, up and down. 

    The deity flexes his knees and extracts fat from the leopard, then opens the amulet at the chest, collecting a small amount of ash, and mixes it with the fat for soap. “The will of conscience is to solve all tied knots”, he explains with a voice coming from behind me, as if the past is evolving towards the future faster than I in the lines of time. “This is the balancing function in the air of Jupiter,” he continues, throwing me the soap. As it lands, it falls on a desert of Lapis Lazuli sand, in all the tones of his leopard skin. I look at the sky and it has similar shades, between clouds of helium and diamonds. 

    But my attention is lost in the star above his head. “Why would a king in Jupiter wear Venus as crown?” I ask. “Emotional vigilance, not policing, sanctifies.” He answers. “This is the water as the water should be here.” – “And the chain?” – “The chain and the amulet of ash are closely tied. Should conscience be clear and the heart sanctified, one sees the present as one would feel solved and weightless memory,” he touches the ash amulet, “and this is the balanced earth.” Where he stands, there is no sand, just a clearing of sapphire light oscillation over which he and the leopard carcass levitate. “Memories connect in time like a chain of events, but cleansed, the present connects in space like a chain of beings, a league of shared clairvoyant will men and women call Divine Providence. Such is the balance of fire.” I breathe in silence for a while and say: “I notice you come bearing the staff of the Self?” The deity smiles with lips unmoving, and unmoving the lips talk still, the voice coming from behind me to stand on my front. 

    “Would I not? It aligns all that I have said, but mind you, for it is fire no longer, nor is it self. Upon conjunction with the heart of the sacrifice, it is akasha, and nothing except agency of alignment: at once it resolves conscience, sanctifies feeling, removes the weight of consciousness, and delivers one from the clutch of the Lion-Serpent of the Desert to the hands of the Brotherhood of Light.” 

    As I am thinking of further inquiry, his eyes fix on me, celestial gray-white but warm, and I am lifted up, not in a spiral but in a direct vertical line, from the inside out. 

    The Zone of Saturn

    Here, the deity is the same, but his adornments, including the mantle, are all made of cords the color of lapis lazuli, and he is spinning a dark violet wheel from which he obtains such cords. From time to time, he cuts them with scissors and weighs them at golden scales against a feather. The air is vibrant with black and violet diamonds and the ground is held by a greater concentration of them. He stops, head leaning down under his hood of cords, and speaks to me. “What is it that you see, child?” – “The cords were the magic chain. And they now are understood as measure and they are, therefore, fate. But which element is it?” – “The chains were fire, and the cords are fire. Where there is will, there is measure and fate. But not everywhere there is measure and fate there is will. The first is the cause of fiery balance, the second condition, the cause of fiery imbalance.” I nod. He waits. “I can see the scissors are air, and that they cause severance, but I cannot, devoid of greater contemplation, divine their cause.” The deity laughs slightly and lightly. “Discernment. This is the principle that balances air on this scale.” I nod, and try further: “The spinning wheel is water as much as emotion is energy in motion. Will sets the goal and measure, but emotional fluidity the tissue of fate, and the fluid principle is the balancing factor.” There is a second of silence, and the deity replies, “Correct”, then waits. 

    “The scales are the purifying icon of the earth element; they are consciousness balancing spirit and flesh, subject and object, and justice is this balance.” The deity confirms with a barely perceptible movement. “The feather is what the staff was, the truth of the akasha, against which only pure will may be measured.” 

    Satisfied, the deity looks up at once and abruptly hits his sandal on the floor; the diamonds open and whirl around each other, carrying us up as we turn into light. 

    The Zone of Pluto

    As we penetrate the light gray oscillation ever more densely, it starts to feel and smell like methane snow. As a cloud of light, we approach like moths what seems to be a lit candle, the flame dim, spherical, ghostly blue, and soot-free. As we float around it, I notice the wax does not melt, and, catching the smoke of a thurible, we regain form. I observe how the smoke, too, expands spherically from the extremely hot tip of the incense, forming a growing cloud that lingers where it is produced, like a stationary fog.

    Within it, illumined by the candle, I distinguish a purple book, unlocked, and the deity, completely naked, the hair turned gray and the skin dry, holding a torch whose flame is rounded and dome-like, burning in slow motion in a steady blue glow, the smoke accumulating around the torch head. From the deity’s neck pends a key. 

    “Transfer your consciousness to the candle,” says the deity. As I do, I become the pure experience of clairvoyance.  When I come back to myself, I observe attentively. “The book is clairaudience, the thurible is clairalience.” I pause, but soon regain. “The torch must be clairsentience or clairfeeling, for the flame touches all and quickly expands its touch, its light being even more instantaneous in its lick.” I stand in doubt regarding the key, although obviously only clairgustance is left. The deity smiles shily. “You ponder which relation the key has to the book; however, this key simultaneously locks and unlocks the book, the censor, the torch, and the candle. Clairvoyance has you watch the images of certain things; clairaudience tells you about them; clairfeeling teaches you their textures and structures; and clairalience their layers and compositions. Clairgustance, notwithstanding, speaks directly to what they are and moves towards the essence.” As the deity speaks I see the sideral space move within his mouth. “There is clairvoyance in fire, clairaudience in air, clairsentience in water, and clairalience in earth, however, nothing is to balance any of them but the key of clairgustance, for it locks their excesses by exposing essence directly. The key, then, is the akasha of the quintessence, the balancing factor for this stage. The quabbalistic letters are not the sounds of clairaudience, the colors of clairvoyance or even the sensations of clairfeeling, although these do express them. The akashic nature of the letters is known only through clairgustance, and the layering of its formulae is better unified by clairalience. This key of Pluto has not yet been taught in your sphere in the field of present history.” 

    After a brief moment, I look up in response. “Do you stand ready?” The deity asks. 

    The Zone of Uranus

    As we move further towards the center of the universe of Uranus, the multicolored iridescent lilac oscillation becomes more and more like the vibration of diamonds, but although I was expecting a reference to land in, we remain without a clearing and apparently bodiless. 

    “We are not bodiless, but nor should the elements enter here, for they are an imbalanced ingredient for this structure. Observe.” The deity asks. I begin to realize that we are both made of omnidirectional, concentric spheres. “This is the physique, it is balanced by sustained purity and harmony. Would this material body travel to your world, it would be perceived as the ringing of a bell and by no other means. Search now for what inhabits it.” I look at him and see that permeating the concentric spheres that move in all directions stand expanding columns or beams that move forward and backward. “This is the soul, and the note that balances it is warm resonance. Listen to it,” the deity asks. Using clairaudience, the sound is similar to that of a drum. “Go deeper,” the deity asks. 

    I see controlling the beams disconnected bursts of pressure that fill the immediate area but lose their shape very quickly as they travel; however, more are constantly being generated, like an active sparkler. “The mind, balanced by its sharpness and discretion, you know it as white noise.” There is silence and I answer not. “Rhythm is the general key, and it is not locked within the quadripolarity of the elements but the tripolarity of electromagnetism. These three keys, in their corresponding planes, also reveal an enhancement for your Quabbalah, the letters are to move as depicted.” 

    Then, suddenly and instantly, we are at Neptune.

    The Zone of Neptune

    All is diamond white. I stand robed and my robe is starry. I stand girdled with a golden girdle of love. My right index finger wears an electric-blue ring, and a pagan insignia is on my breast, depicting a twisted branch. I realize I am the deity, and facing me is André Consciência as a child, curious and impenetrable. To his side is his guide, now an ancient Egyptian child from earlier in his last life.  He is on his knees, embroidered in white, and, curved, offers me jewels bound to the queens and kings of the elementals. “My child, may the magnetic kings find home in my insignia and the magnetic queens a refuge in my girdle,” I return him.  

    André, standing silently, approaches, leans and places a crown of gold decorated with lapis lazuli on my head. I sense within it all the prophets, demons and angels. “My child, may the electric kings find home in my ring and the electric queens a refuge in my robe.” I turn to them to read them, and ask: “Know you what these adornments are?” 

    “The cowrie shell girdle of Hathor is love and it balances the waters of the whole universe,” tells my guide in a devoted and musical voice.  “The white band worn across your chest opens the old ways to the ancestral source of existence, and it balances the ground of the whole universe.” 

    André speaks next, the voice cryptic and unchanging, almost a whisper, saying something to himself alone. “The robe is purity of mind and it balances the world. The ring is the unity of light, and it balances the world.” 

    I, who breathe not except by their virtue, let them breathe in and out three times before I speak: “Know then that the crown is the base, as the base is the crown.” 

    As the white light begins to fade, I find myself within my ceremonial chamber, the insignia is the seal of Aschmunadai I wore for authorization, the crown my magus band, the robe my magic robe and the ring the magic ring that connects me to the godhead. The gems of alliance with the four elemental emperors fill the four directions, and the girdle is my magic belt, uniting micro and macrocosm. I seem to stand alone, and proceed to close the ritual. 

    Conclusion

    Each sphere encodes a formula of balance. When I wrote Theurgy of Saturn I had a student tell me he couldn’t even explain what he could not understand about it, since he could not come to terms with any of it. And I can only imagine what the case sometimes is with Theurgy of Thoth. I will, for this reason, extract and systematize this into a progressive table, showcasing the internal logic (electric/magnetic, elemental balancing, and qualitative shift of the “woman”/principle relationship).

    The 10 Stages of Magical Equilibrium

    (Progression Through the Spheres)

    1. Earth Zone

    Principle of Equilibrium: The Self as the original, self-sustaining fire (the so-called Ishim)

    Polarity: Magnetic mind (passive) offered to electric Self (active)

    Elemental Balance Key:

    Fire: Self-awareness

    Air: Contemplation

    Water: Transcendence

    Earth: Detachment

    Character Ennoblement: The mind (feminine) is sacrificed to the Self and becomes its vessel (it loses automatisms)

    Operation: Alignment through the four virtues (Will, Know, Dare, Silence)

    Sign of Success: Awakening of the Self that precedes all automatisms

    2. Moon Zone

    Principle of Equilibrium: Dynamic stability

    Polarity: Electric will enters magnetic soul, generating cycles

    Elemental Balance Key:

    Air: Evolution

    Water: Grace 

    Earth: Stability through release

    Fire: Inspired will

    Ennoblement of character: The mind, purified by the Self, gains Soul (the Goblet/Womb of Mary)

    Operation: Synchronization

    Sign of Success: Flow, Dao, in which stability is achieved through movement

    3. Mercury Zone

    Principle of Equilibrium: Intellectual Transmutation

    Polarity: Magnetized intellect structures reality; electrified desire animates it

    Elemental Balance Key:

    Air: Encoding (understanding experience via thought)

    Water: Decoding (understanding thought via emotion)

    Earth: Wisdom (understanding emotion by filtering experience)

    Fire: Surrendered will (freed from impulse)

    Ennoblement of Character: The soul is permeated by the Akasha

    Operation: Encoding and decoding experience into knowledge

    Sign of Success: Refinement, as thought becomes power

    4. Venus Zone

    Principle of Equilibrium: Fusion of all faculties into a single one (the so-called binding yoga)

    Polarity: Electric will dissolves into the magnetic totality of unity

    Elemental Balance Key:

    Air: Dissolution of inner chatter

    Water: Trance and emotional depth

    Earth: Vitalized sensation

    Fire: Ecstatic unification

    Character Ennoblement: The anima or soul expands into the total field; all becomes expressive of one principle

    Operation: Ecstatic Transmutation

    Sign of Success: Integration, as all faculties can now merge into one

    5. Sun Zone

    Principle of Equilibrium: Centralized, self-radiant consciousness

    Polarity: Electric center radiates; magnetic field reflects and organizes

    Elemental Balance Key:

    Fire: Will directed toward itself

    Air: Cosmic articulation (letters, principles)

    Water: Intuition replaces objectified emotion

    Earth: Prophetic consciousness

    Ennoblement of Character: Ego-consciousness becomes a radiant functional center

    Operation: Systemic activation

    Sign of Success: Centralization, as unity radiates through all levels, remembrance of past and future lives

    6. Mars Zone

    Principle of Equilibrium: Balance through controlled opposition of forces

    Polarity: Electric expansion and magnetic restraint are consciously regulated

    Elemental Balance Key:

    Air & Water: Excitation balanced by detachment

    Fire & Earth: Illumination balanced by humility

    Electric & Magnetic: Release balanced by containment

    Character Ennoblement: The self becomes energy instead of identity

    Operation: Complete mastery of magical equilibrium

    Sign of Success: Tension stabilizes power instead of destabilizing it

    7. Jupiter Zone

    Principle of Equilibrium: Harmonization through conscience and higher intelligence

    Polarity: Magnetized, memory is purified; electrified, will aligns with universal order

    Elemental Balance Key:

    Air: Resolution (untangling complexity)

    Water: Sanctified emotion

    Earth: Weightless, purified memory

    Fire: Alignment with Divine Providence

    Character Ennoblement: The self becomes a conscious node within a greater intelligent order

    Operation: Ethical alignment and purification of memory and intention

    Sign of Success: Expansion, as equilibrium extends across beings and time

    8. Saturn Zone

    Principle of Equilibrium: Measure and discernment

    Polarity: Electrified will establishes measure; magnetized structure becomes fate

    Elemental Balance Key:

    Fire: Will as knowing and causing

    Air: Discernment

    Water: Emotional continuity (flow of destiny)

    Earth: Justice (objective balance)

    Character ennoblement: The personality becomes aligned with the law of necessity

    Operation: Judgment

    Sign of Success: Crystallization, as balance is fixed through law

    9. Pluto Zone

    Principle of Equilibrium: Direct perception of essence beyond elemental mediation

    Polarity: All elemental perceptions dissolve into Akashic essence

    Elemental Balance Key:

    Fire: Clairvoyance

    Air: Clairaudience

    Water: Clairsentience

    Earth: Clairalience

    Akasha: Clairgustance (direct essence, balancing key)

    Character Ennoblement: Perception becomes immediate contact with essence

    Operation: Unifying clair-senses

    Sign of Success: All-Penetration, as essence replaces appearance

    10. Uranus–Neptune 

    Principle of Equilibrium: Total unity beyond elemental and polar structures

    Polarity: Polarity dissolves polarity

    Elemental Balance Key:

    Uranus: Balance through rhythm, resonance, and the highest triune (see Neptune)

    Neptune: Balance through love, purity, and total identity

    Character Ennoblement: The self becomes identical with the universal principle

    Operation: Pure being, resonance, and universal identity

    Sign of Success: Completion, equilibrium is no longer practiced but becomes what we are

    We should be able to recognize this magic equilibrium progression includes a stage where we begin to control the elements, a stage where, once under our control, we align these elements with cosmic law so as to, in the next stage, be able to perceive the essence of the cosmos and, further, in a final stage, become it or at one with it.   

    It is meant to see the structure itself is encapsulated, one way or another, within Franz Bardon’s Initiation Into Hermetics. It is my wish, then, that I have made this post useful for the sphere magician, who will know how to use the spheres themselves and the seals provided, and that the auto-suggestion prayer I will offer helps those threading IIH to complete it, or those who have completed it to keep the magic equilibrium it provides. Remove, thus, time and space from the subconscious and listen very closely, as much as you like: 

    Auto-Suggestion Prayer for Magical Equilibrium on all 10 Levels (click)


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  • On the Spiritual Soul of the Eternal and Invisible Rosicrucian Fraternity by Gabriel Teixeira

    On the Spiritual Soul of the Eternal and Invisible Rosicrucian Fraternity by Gabriel Teixeira

    The Traditional Dual Commitment and Things of the Past 

    The Rosicrucian Fraternity, having 17 visible and active hierophants, in addition to the Sacred Council of 13, is also subdivided into many branches and centers, of which we are a part: the external and Christic sphere, whose attributes are love, service, and kindness. 

    Kindness, as an external means of communion with the unnamed divinity, emerges as an indirect form of fulfillment. As an internal means, we have the spirit of the divine fire, which places in the adept’s hand the living embers of initiation. And, as a secret means, we have communion with the society of the stars. This last one transforms the initiate into an adept. 

    My brothers, there is a path for us! There is a way for us to reach God without going through so many trials, struggles, and tribulations. In our desire to accomplish vain things, we forget the divine love that permeates our innermost being, our entire existence. 

    There is always above us an avalanche of blessings being prepared to pour itself upon those who seek the voice of what is pure and elevated. In all spheres, there is a celestial, sacred, and benevolent choir that looks upon the double chain, smiles, and weeps. 

    Among this myriad of beings, there are those who praise God and look toward what lies below: the tears of the innocent, the sorrow of the widow, and all those helpless and inconsolable creatures who believe they are alone. 

    At this very moment, the beings of the 72 kingdoms wait ceaselessly for the lost hope of former times. That moment in which we will think: there is something here in heaven for all of us. 

    There is a light made of hope and faith that longs to descend upon us at any moment. 

    And all of these simple and complex terminologies lead us to a very important “why.” What is the reason for all of this? What is the necessity of achieving or climbing steps within the mystical path?

    It may not be known to everyone, but sunlight is important for the continuation of life in all spheres. There is not only one life; there is a multiplicity of lives. And this multiplicity of lives depends upon the communion of the spheres. 

    All spheres commune like small vibrations within a closed environment that, though closed, is open. 

    This communion creates, within those who are closest to the divine light, the sensation of true fulfillment, the sensation of true completeness, the sensation of true happiness. 

    We say, then, on certain occasions, that without happiness magical power cannot fully develop, because it is happiness that defines the final use of this magical power. It is happiness that defines the creative means for the realization of the masterpiece, of living art. 

    It is through the realization of happiness that we find the path toward plenitude. And what is plenitude? 

    Plenitude is everything that can be achieved by the Self and, in a certain way, even by the ego. The ego must not be destroyed; the ego must be refined, educated. 

    Then, plenitude is like a white rose with a thousand petals, where, at its center, dwells a beautiful fairy of luminous golden color, exhaling the perfume of the sun: the perfume of life. 

    My brothers, in this remote time in which we now live, there still remains within us the desire for life, for happiness, for plenitude, and for hope. We must not grow weary on our path. We must not lose faith in our innate aptitudes. 

    We must not forget the Lord of the Zone of the Sun.


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  • Joints of Fate: A Planetary Magical Working In The Arbatel – Free Download

    Joints of Fate: A Planetary Magical Working In The Arbatel – Free Download

    Introduction

    We have a very generous contribution from Omiiran, you may remember this student from their interview about their practice in Neo Shamanism with Andre Consciencia. As you can see from the booklet, they are talented in various disciplines and extremely generous in putting this together for others to work with. Below Omiiran introduces the booklet they have created.


    A word to summarize this work is probably Runanubandha, literally defined as ‘a bondage of karmic debt, taking this from Robert Svoboda’s Aghora 3 Volume where he described his life with Aghori Vimalananda. I personally and genuinely don’t think that any work involving shuffling and reshuffling fate is easily discernable or easily can be said “I did X to stop Y”, take a moment to consider that if you did stop or didn’t stop a fateful encounter you wouldn’t know because you already diverted to a new fate/path. 

    I would be falsifying if I said that each and every part of the Joint of Fate ritual was meticulously written, timed, and had a clear explanation. A lot of it actually isn’t my own but was followed at the moment when it was revealed to me, which to some people might be more or less encouraging because they’re getting a more unfiltered version of the spirits instructions.  

    To help orient the readers to this booklet, I think the main 3 forces going into this booklet are Saturn, Venus, and Fate. Why would I disassociate Fate from Saturn since they’re always mentioned together? Because Fate is more of the summation of every planet below Saturn and includes Saturn, it’s not Saturn in and of itself but all of the influences of the other planets crystalized in Saturn.  Venus on the other hand, is the transformative expansive field permeating all the other planets and all of Fate. If Venus is the content of the circle, Saturn is the border, and Fate is conjoined at the border and at the center.

    The Trident of Paracelsus is interestingly being used here because you’re not dispersing an astral parasite or male impotence, but you’re neutralizing fate itself. The joints of fate could be our own family, our community, and those around us. It is shocking to be told that you have to reforge your relationship with those close to you to reorganize our own fate and karma. 

    Fear of Saturn’s return is one of the things that did push me to do this, not hiding that fear or uncertainty of change. I think that change is inevitable and we can’t get stuck somewhere forever, even if we do successfully change our fate to something more tolerable. Throughout many multiple lifetimes we did experience change and it was hard and uncomfortable, so even if we do step back and notice that our ancestors, our selves of past lifetimes, and our future selves. We are all changing and going to be changed, it is the fear which holds us back from changing and being transformed. 

    If there is anything remaining to this work, it is to change it and to be changed with it. The dispersal of that fate energy or karmic binding is gonna float for a while when you do the work, but as soon as you put forth a new vision then it will snap into place. Don’t fear the change in the global or the personal scale,  because only fear is what holds us back and makes us rot. Love is what transforms fear into power and courage, and I pray that we are able to get through our current times with more resilient and transformed hearts.

    Happy Easter and may the Lord of Peace give you Peace,

    Amen,


    A Guide to Sphere Quabbalah

    This book covers aspects of The Key to True Quabbalah, by Franz Bardon, and expands them. It is divided into four parts that serve the magician, the theurgist and the learning quabbalist. 

    A Guide to Sphere Quabbalah by Andre COnsciencia
  • Evaluating the Critique of Bardon: A Practitioner’s Response to Nick Farrell (by Virgil)

    Evaluating the Critique of Bardon: A Practitioner’s Response to Nick Farrell (by Virgil)

    Introduction

    Recently, Nick Farrell wrote a piece about the Bardon system and the Bardon tradition with several critical claims. It can be read here. While I did not initially intend to read, let alone respond to it, certain close friends of mine in the Bardon world have asked me about some of the claims made in the piece. I figured if I am going to type a response for them, I might as well share it openly in case others find it helpful. I have not read any other responses to Farrell’s piece or discussions of it, so some of what I’ve written below may have already been said by others. 

    Neatness

    Farrell’s first criticism of IIH is that everything is too neat. It’s all packaged into ten net boxes, which are the ten steps of IIH. This is a bizarre criticism to me since there is nothing at all wrong with being neat. If the creators of other systems died before they could tidy up the systems they created, why should this reflect poorly on Bardon? If anything, the neatness of Bardon’s system should be a point in its favor. 

    Farrell goes on to mention that the Golden Dawn tradition and Crowley’s tradition are messes. Yes, they are. That’s a large part of why I have no interest in them. But again, the fact that Bardon is more coherent than other traditions is a good thing, not a bad thing. It’s just strange to think otherwise. For what it’s worth, Quareia, another system I highly respect, is also very neat, with everything being packaged into modules and lessons. 

    Intellectual and Practical

    Farrell writes “In real magical training, there is a leaning towards intellectual information first.” This statement betrays a strong and problematic bias. What Farrell considers “real magical training” is just the training he is familiar with, which is the kind of training undergone in Western magical orders. As someone who is initiated into a Taoist, a Buddhist, and a Druidic tradition of magic, I can affirm that none of these traditions requires that students spend a long time studying theory and accumulating intellectual information before beginning any kind of practice, especially basic practices like meditation. The comment Farrell makes about astral projection is very strange. Pretty much every magical training system includes some version of astral projection. I’m pretty sure even the GD system does. So it’s weird to imply it’s wrong for IIH to include its version of the practice. 

    “Bardon Fanboys”

    Farrell then goes on to describe what he refers to as “Bardon fanboys,” which are people overly fanatical about Bardon’s system. While it is unfortunate that such people are the way they are, every spiritual tradition has people like that. So the existence of such people shouldn’t necessarily reflect badly on Bardon’s tradition. It certainly does not imply that the entire Bardon tradition is just some personality-cult for Bardon. 

    Bardon’s Pancreatitis

    Farrell at some point gives his summary of Bardon’s life, mentioning that Bardon died of pancreatitis and claiming this should cast doubts on his ability as a healer. I’m not sure if Farrell is aware, but Bardon actually committed suicide. He deliberately requested and consumed a kind of bacon that he knew would inflame his pancreas to the point of killing him. By this point in his life, he had already completed his life’s work of revealing the practical mysteries behind the first three cards of the Major Arcana.

    Bardon’s Sources

    Farrell next discusses Bardon’s sources. He begins by questioning the idea that Bardon’s Hermetics is truly related to the Hermeticism hailing from ancient Greece and Egypt. Whether or not Bardon’s Hermetics is really Hermetic is subjective to some extent. Rawn Clark was of the opinion that Bardon’s material truly is Hermetic. His reasoning was that what Bardon teaches is in line with what is taught in the Corpus Hermeticum. As for me, I’m actually in agreement with Farrell that Bardon’s material isn’t that Hermetic. Since there was a ton of interest in Hermeticism around Bardon’s time, I believe he largely just attached the “Hermetic” label to his material to help promote it (I could be wrong though). If I had to choose an adjective to describe his material, it would be “universal” rather than “Hermetic.” That said, whether or not Bardon’s material is Hermetic really doesn’t matter at all. The only thing that matters is that it works. 

    Farrell then brings up the issue of the names of spirits. If you think the names of spirits are something that are really important (as is the case for most grimoire-influenced occultists), then it makes sense to be concerned that some of the names given in PME seem to be garbled versions of names from other sources. But in practice, names are really not that important. The most important thing is the spirit’s role, because that is what determines your intent. If you perform an evocation with the intent of evoking, say, the ruling genius of the fourth degree of Aquarius, then you will get that spirit. Next to the role, the sigil is the most useful thing. When used properly, it allows you to directly connect with the spirit and thus get its attention and open a channel of communication between you and it. A long time ago, when asked about the controversy regarding the names in PME, a teacher in the Bardon tradition responded that he could refer to any spirit using the name Pee-wee Herman and still evoke it; if he knew the spirit’s role and sigil, then he had everything he truly needed. If Bardon were writing PME in modern times, he very well could have written a Python program to put together random syllables to generate names for the spirits he mentioned. 

    Fluid Condensers

    Farrell goes on to question the usefulness of fluid condensers. He says that he has seen them employed in rituals and been underwhelmed by their effectiveness. If that is his experience, then that is his experience. But what I can say is that I have engaged in Golden Dawn rituals myself and also been underwhelmed by their effectiveness. That is my experience, and merely throwing a fluid condenser into these rituals is not going to fix the fundamental problems with the rituals themselves or with the training of those trying to do them.  Every magician I’ve met who’s actually been through IIH has found fluid condensers to be useful tools that work in the manner described by Bardon. Why? Because they are tools for magicians. They are not tools for just anyone who wants to dress up in robes and wave a wand around while vibrating names. 

    The Nature of Magical Development

    Farrell then says that the ten steps of IIH give the illusion that magical development occurs in a linear fashion, when in reality, people undergoing magical training “encounter insight, crisis, regression, and transformation in unpredictable ways.” This is another strange criticism to me. The ten steps of IIH can indeed give the illusion that magical development occurs in a linear fashion, but so can the grades of the Golden Dawn or the levels of any system of magical training, and they all have levels of some sort. Even if development isn’t linear, on average there should still be an upward trend, so to speak. Anyone who has actually been through IIH can tell you that in the process of working through the book, you do indeed “encounter insight, crisis, regression, and transformation in unpredictable ways.” IIH is just a single book. Its primary purpose is to provide instructions for the exercises the student must master. It’s very good for what it is. As for other things like discussions of the non-linear nature of magical advancement, Bardon left it to later practitioners of his system to write about. William Mistele in particular has done a thorough and fantastic job of writing about this particular topic. His “Problems in the Study of Magic” series of essays focuses a lot on it. 

    The Bardon Tradition vs the Bardon System

    Farrell then claims that there is no tradition that has developed from Bardon’s works. This is just objectively wrong. By this point I’m sure someone has pointed this out to Farrell already, but there are many communities of Bardon practitioners and many occult authors who consider themselves Bardonists and write about his system. All of these authors, without exception, myself included, do mention improvements that could be made to the IIH system. For example, I often say that breath-awareness should be inserted into Step 1 and precede thought-awareness. Spending time practicing breath-awareness (which is easier than thought-awareness) will develop one’s awareness to the point where thought-awareness becomes easy too. And when thought-awareness is easy, VOM is also easy.

    Farrell’s statement that “most practitioners use the original exercises without further development” is funny to me. First of all, the IIH system is fine as it is. Even if it’s not perfect and improvements can be made to it, it’s still good enough to be workable in it original form so there’s nothing wrong with trying to work through the system as is. But also, although Farrell’s statement may have been true twenty years ago, at this current time the opposite is true. Thanks to the publication of highly-questionable commentaries, many practitioners change the exercises to the point where they’re not even the same exercises. At this point they’re basically practicing a different system and will not attain to what Bardon’s actual system was designed to help practitioners attain. 

    To return to the topic of the Bardon tradition, ultimately you don’t become an adept by being part of a tradition. You become an adept by working through a good system. Therefore, although the Bardon tradition is nice (and does exist), it is really the Bardon system that is the most important thing. The system can exist by itself even without the tradition and still do its job. Fixation on being part of a tradition without giving adequate attention to working through the system is wholly unproductive. This just leads to people calling themselves Bardonists and arguing all day on Facebook about who Bardon’s teacher was or wasting countless hours chatting with other Bardonists on Discord about astrology and other random occult topics. And yes, this does happen all the time.

    On Bardon’s Greatness

    After trying to deny the Bardon tradition’s existence, Farrell writes the following:

    The image of Bardon as a master Hermetic adept primarily stems from stories created by his students. Such mythmaking is common in occult history, where a teacher’s reputation grows despite limited evidence, and their biography becomes more dramatic over time.

    The second sentence is undoubtedly true. That said, in every field and art, there do exist exceptional geniuses. For example, Mozart composed his first opera around the age of twelve. By the time he died, he had composed more than 600 pieces of music, many of them elaborate and highly-acclaimed. In the world of physics there’s Einstein and in the world of chess there’s Magnus Carlsen. Whether or not Bardon was an example of such an exceptional genius is subjective. But it would be crazy to deny that such exceptional geniuses do exist, and it’s certainly not wrong to acknowledge their amazingness when they come along, or to recognize the value in learning from such people. While there are many legends around Bardon and some of them may not be true, his three published books, when viewed through unbiased eyes, are truly incredible, and the writings of adepts who have been through his system, such as William Mistele and Rawn Clark, show that it is a solid and workable system that can take practitioners to great heights. It’s hard to imagine someone who isn’t a genuine master creating a system like this. 

    Farrell’s discussion of the image of Bardon ends with this statement.

    If you have hung around occultists, or even especially religious people, this desire to make people gods, or convert others, is usually a sign that there is something lacking in the system.

    For all Farrell’s talk about citing sources, it’s interesting he does not provide a source for this claim. The desire to make people gods is just a general human behavior. It’s actually extremely common in Eastern esoteric traditions, but this does not at all mean the systems used by those traditions are somehow incomplete. In fact, they’re actually more complete than anything I’ve seen in the West, with the exception IIH and Quareia. And in any case, if there are Bardonists trying to make Bardon into a god, those Bardonists are in the minority and are in error. As Rawn once explained, “Hermetic initiation as Bardon presented it is not about following another person’s revelation. Instead, it is about empowering the student’s own abilities to attain their own personal revelations.”

    Bardon’s Sources (Again)

    Later in his piece, Farrell brings up the topic of Bardon’s sources a second time, taking a guess as to what they are and then questioning whether his system is “a continuation of a known lineage.” A thorough analysis of Bardon’s sources is too much to get into here. However, ultimately it doesn’t matter. At least from a standard Bardonist point of view, the only thing that matters is whether it works. But I guess if GD practitioners cared about whether something works, they wouldn’t be GD practitioners? 

    Farrell goes on to say that Bardon’s content differs from how things are done in the world of Western ceremonial magic, and that they also differ from how things are done in the grimoires. This is, frankly speaking, a very good thing. A large part of Western ceremonial magic is egomaniacs LARPing as wizards from Ancient Egypt. As for the grimoires, while there are some gems hidden in some of them (especially the Arbatel of Magic), there is also a ton of silly superstition in them. This doesn’t mean people won’t get any results from trying to work the grimoires, but any positive results they get will be despite the issues grimoires have, and not because the grimoires are some kind of perfect source of magical insight and instruction. If people doubt the existence of the spirits Bardon mentions in PME, they can read William’s writings of his experiences evoking them. Inner Traditions will be publishing an updated version of Mermaids, Sylphs, Gnomes, and Salamanders soon, so the timing is apt. 

    Ritual Culture and Group Practice

    Farrell then criticizes Bardon’s system by saying it “downplays ritual culture and group practice.” Here, his bias is showing again. Just because these things are important in Western ceremonial magic doesn’t mean they have to be important in every magical tradition. Also, I would not say that Bardon’s system really “downplays” these things anyway. He just doesn’t discuss them, because it’s not the focus of his writings. But Bardonists are nevertheless free to practice exercises together and work magic together if they want to. Rawn worked with many others to create the Eight Temples. And William often invites various spiritual practitioners, including Bardonists, over to his house in Hawaii to talk and engage in spiritual practice together. I myself paid a visit to William near the end of last year and we had a great time connecting with the undine Istiphul together on the beach by his house. 

    Bardon Not for Beginners

    Farrell makes the statement that Bardon “can’t even be recommended to beginners.” I actually agree with this, but I don’t think it’s a bad thing. Calculus can’t be recommended to beginners in mathematics, but this doesn’t mean there’s something wrong with calculus. Near the end of Step 1, Bardon pretty much says that his system is for those who already have a background in meditation. He could have made his statement clearer, but this is an issue with the wording of one passage in IIH, not something fundamentally wrong with the entire system. 

    Conclusion

    So, what are my overall thoughts on Farrells piece after reading it? Farrell seems largely sincere in trying to fairly evaluate Bardon’s work and legacy. However, Farrell has a very obvious bias, which ultimately makes his evaluation far from fair. This bias is that he thinks GD-derived Western ceremonial magic is some kind of gold standard for how magic should be trained and practiced. In fact, a large portion of Farrell’s criticism can be summarized as “It’s different from what we do in GD-derived Western ceremonial magic, therefore it’s bad and not real magic.” But it’s not actually a bad thing to differ from GD-derived Western ceremonial magic. In fact, as someone who was previously involved in GD-derived Western ceremonial magic and found it to be a waste of time, I consider it very good that Bardon does many things differently. Buddhist, Taoist, and shamanic traditions also do things very differently from GD-derived Western ceremonial magic. 

    Farrell does make some correct statements in his piece. He is correct that people in spiritual traditions have a tendency to deify the tradition’s founders, although I do not really see that happening with Bardon (again, admiration and recognition of accomplishment does not equate to deification). Also, I do agree with Farrell that Bardon’s material isn’t that Hermetic and that it’s not for beginners; but again, none of that is bad. 

    Farrell took the time to read Bardon’s books while researching his piece. I do applaud him for that. However, it clearly wasn’t enough. This is because there is the Bardon system and also the Bardon tradition. If Farrell had only wanted to comment on the Bardon system, it would have been enough to just read Bardon’s writings. But since Farrell comments on not just the Bardon system but the Bardon tradition as well, it would have been highly advisable to read other writings from the tradition to get a better and more comprehensive familiarity with it. This would have included, first and foremost, the writings of Bardon-trained adepts like Rawn Clark and William Mistele, and in particular the second edition of A Bardon Companion; Mermaids, Sylphs, Gnomes, and Salamanders; and at least a few of the chapters of Twenty-Five Earth-zone Spirits.


    About the Author


    Virgil is a contemporary Christian magician and author dedicated to distilling Franz Bardon’s Hermetic system into concise, accessible guides for modern practitioners. His work focuses on practical self-initiation and the cultivation of elemental equilibrium—a foundational practice in Bardon’s teachings. Virgil’s clear and structured approach has made his writings valuable resources for those seeking to embark on or deepen their Hermetic journey.​

    One of his notable contributions is The Elemental Equilibrium: Notes on the Foundation of Magical Practice, which offers a thorough and easily understandable guide to establishing an elemental equilibrium. This work emphasizes the importance of balancing and purifying the elements constituting one’s soul and spirit, a crucial step in the path of magical development.


  • Minor Ritual of Purification and Evocation by André Consciência

    Minor Ritual of Purification and Evocation by André Consciência

    Introduction

    This month, I bring you two ceremonial magic rituals using adapted Bardonian techniques, whose purpose is to stabilize the powers and their subsequent manifestation, considered thus energetic work. Therefore, this is not to be mistaken for true high magic, whose focus should be on initiation and conscious integration beyond the necessity of ritual repetition for desired effects.

    The highest aspects of this kind of practice must then be found mostly within Ceremonial Magic & The Franz Bardon Tradition, which guides you through all techniques from step zero within the framework of the integrated Grand Rituals. Essential mechanics are also found in the book A Guide to Sphere Quabbalah.

    The Minor Ritual of Purification

    PREPARATION – Soul Mirror

    Start by checking your soul mirror before proceeding, and ensuring you are not lacking in the virtues of love, discretion, patience, generosity, courage, and silence. If these virtues need cultivation to find a presence in your daily life, cultivate them. Proceed only then.

    STEP 1 – Self-Transparency

    1 Above the head, vibrate the letter N in the akasha (bliss beyond mind, soul, and body), followed by H in the mental plane (understanding through the eyes of Divine Providence), and B on the astral plane (opening the profoundest of intuitions and showering electromagnetic fluid to the body below). Practice by inhaling in the A tone the corresponding cosmic letter colors into the crown region. Exhaling in the tone A the dark violet light of Saturn unto the sphere surrounding the crown. When you are ready, imagine the top of your head disappearing into this voltage.

    2 In the forehead, vibrate the letter S in its akashic state (the substance of all-power), followed by J in the mental plane (bringing S to the highest form of rapture and ecstasy). This should result in the control of the astral consciousness of oneself and others. Practice by inhaling in the G# tone the corresponding cosmic letter colors into the region of the third eye and exhaling in the tone G# the sky-blue light of Jupiter, filling the sphere surrounding the Ajna. When you are ready, imagine your forehead disappearing into this voltage.

    3 In the throat, vibrate the letter Ae in the akasha (the ascension principle), followed by ShD in the mental plane (clairknowledge), and OR on the astral plane (ingenuous astral contentment), finishing with Ae on the material plane (quabbalistic influence over dense matter). Practice by inhaling in the C tone the corresponding cosmic letter colors into the throat region and exhaling in the tone C the red-ruby light of Mars into the sphere surrounding the throat. When you are ready, imagine the neck disappearing into this voltage.

    3-4 In the nape of the neck, vibrate the letter T on the akasha (inspiration), L in the mental state (saintliness), G on the astral state (happiness). Practice by inhaling in the F tone the letter colors into the nape and exhaling in the tone F the golden-white light of the Sun into the sphere surrounding the back of the neck. When you are ready, imagine the zone disappearing into this voltage.

    4 In the heart chakra, vibrate the cosmic letter F in the astral plane (magic equilibrium). Practice by inhaling in the F# tone the light-green color of the cosmic letter into the chest center region and exhaling in the tone F# tone the emerald-green light of Venus into the sphere surrounding the Anahata. When you are ready, imagine the upper torso disappearing into this voltage.

    5 In the solar plexus, vibrate the cosmic letter E in the akasha (the omnipresence of universal consciousness), followed by C in the mental plane (contagiousness of divine ideas), and M on the astral plane (magnetic mastery). Practice by inhaling in the D tone the corresponding cosmic letter colors into the stomach-bottom region and exhaling in the tone D the yellow-orange light of Mercury into the sphere surrounding it. When you are ready, imagine the area of your body disappearing into this voltage.

    6 In the bladder, vibrate the cosmic letter Õ in the akasha (divine love cognition), followed by Õ in the mental plane (power of quabbalistic alchemy), and Ch on the astral plane (micro-macrocosm attunement through rhythm). Practice by inhaling in the D# tone the corresponding cosmic letter colors into the region of the bladder, and exhaling in the tone D# the silvery-violet light of the Moon into the surrounding sphere. When you are ready, imagine your sex and neighboring bodily areas disappearing into this voltage.

    7 At the base of the spine, vibrate the cosmic letter Y in the material plane (materialization/dematerialization). Practice by inhaling in the C# tone the corresponding pink color into the region of the base of the spine and exhaling in the tone C# the black light of the Earth Belt into a sphere surrounding the whole body. When you are ready, imagine yourself disappearing into this voltage and becoming invisible.

    STEP 2 – Elemental Equipoise

    Within this black sphere into which your body has disappeared, have it gradually form once more as

    A red triangle for the place of the head

    A blue circle for the place of the chest

    A silver crescent for the place of the pelvis

    And a yellow square encompassing it all, functioning as the spine

    All these shapes should emanate a soft glow of pale gold.

    Bring your attention to each of the areas, sequentially, and sequentially have

    1 a small luminous point within the triangle unfolding into a red five-petaled rose of fire. Imagine it rotating, giving the impression that the petals are spinning inwards while the power of their color seems to expand outwards. Inhale the fire elemental fluid into it while you exhale in hissing sounds (fricative consonants).

    After a while, transfer your consciousness to the center of the rose (locate above, below, left, right), rest your awareness there, and let the rose, as it spins, become brighter, from red to golden-red. When this is achieved, return your awareness from depth-point.

    2 a small luminous point within the circle unfolding into a light-blue gaseous five-petaled rose. Imagine it rotating, giving the impression that the petals are spinning inwards while the power of their color seems to expand outwards. Inhale the air elemental fluid into it while you exhale in open and nasal sounds (vowels and nasals).

    After a while, transfer your consciousness to the center of the rose (locate above, below, left, right), rest your awareness there, and let the rose, as it spins, become brighter, from light-blue to white-blue. When this is achieved, return your awareness from depth-point.

    3 a small luminous point within the crescent unfolding into a blue-green five-petaled rose of water. Imagine it rotating, giving the impression that the petals are spinning inwards while the power of their color seems to expand outwards. Inhale the water elemental fluid into it while you exhale in liquids and glides (approximants) (e.g. l, r, w, j).

    After a while, transfer your consciousness to the center of the rose (locate above, below, left, right), rest your awareness there, and let the rose, as it spins, become brighter, from blue-green to silver-blue-green. When this is achieved, return your awareness from depth-point.

    4 a small luminous point within the square unfolding into a dark-brown five-petaled rose of stone that encompasses all other roses. Imagine it rotating, giving the impression that the petals are spinning inwards while the power of their color seems to expand outwards. Inhale the earth elemental fluid into it while you exhale in stops or plosives (p, b, t/, d/, k, g).

    After a while, transfer your consciousness to the center of the rose (locate above, below, left, right), rest your awareness there, and let the rose, as it spins, become brighter, from black-brown to glowing-black. When this is achieved, return your awareness from depth-point.

    All the while, the purifying luminous center of consciousness is being distilled.

    STEP 3 – Closing

    Let the images fade into silence. Remain still for minutes. Let the result root and grow.

    The Minor Ritual of Evocation

    PREPARATION

    Begin by concluding the Minor Ritual of Purification.

    Locate the vertical line that runs from the crown to the spine and down to the perineum, and load it with electric fluid, impregnating it with the quality of willpower.

    Continue to charge this line until you feel your vital field expand around you like a sphere, pressing between the chest and solar plexus. Load this sphere with the magnetic fluid impregnated with the quality of magic equilibrium.

    Transfer yourself into the depth point of this volt, adopting an akashic identity.

    STEP 1 – The Mother Triangle of Birth-Giving Into the World

    Breathe slowly, deeply, and silently from the depth-point. Nose in, charging the breath with the electric fluid (containing the quality of willpower), mouth out, loading the magnetic fluid (quality of feeling), offering cohesion to willpower. Pause between inhales and exhales, giving the air you are circulating the awareness that it is in your service.

    When not only you but the room feels saturated by the fluids, add, on exhale,

    1 the letter Sh. Volt it through the vertical line, contain it within your sphere, and intone from the depth-point. The sound should neither be loud nor low, but something in-between, a vibration moving the astral light. Make sure the tone is steady, the breath is charged and the vertical line, sphere and depth-point geometry are held effortlessly.

    You are pushing the vibration of the cosmic letter outward by using the vertical line of willpower to draw it from the universe, the magnetic field around you to shape the cosmic letter as a wave, and the depth-point to give it identity towards purpose.

    The cosmic letter moves into the room, and after seven to eleven repetitions, it should move within the room as a radiating Sun of fire whose very light causes the highest enlightenment possible.

    2 By now, you should have moved the astral substance by condensing the influence of Sh into space, automatically charging the atmosphere and any objects in the room, affecting your own emotions, thoughts, sensations and the field of probability between your aura and your fate. The letter now has an external influence.

    It is time to add to this vibration without losing coherence, using the same principle as in music, acoustics, and breath-voice training. Again, before proceeding, ensure the pitch, volume, and timbre (no breathiness or strain) are stable. For there to be no breathiness or throat tightening, keep the vocalization/body-vibration of the cosmic letter for no more and no less than 10 seconds at each repetition. The breath should be supported by the diaphragm, and the sound should be carried by the airflow rather than by the throat muscles. The pressure should be felt below the ribs and not in the neck.

    Your spine should stand upright and tenseless, the chest open and the shoulders low, and the jaw and pelvis are to remain relaxed. If all these tests are true, the posture never collapses while you hold the letter tone, and the body remains neutral and calm.

    When all this holds, practice the same letter, but now feel a second vibration in the brain within the skull, vibrating from the depth-point and the brain simultaneously, without dropping stability. Use the harmonics to intentionally fix the Sh-Sun to your right.

    3 Now add the cosmic letter A. Volt it through the vertical line, contain it within your sphere, and intone from the depth-point, same rules as before.

    Push the vibration of the cosmic letter outward as taught. The cosmic letter moves into the room and then within the room as a gas of light whose very intoxicating breath causes the highest possible wisdom.

    Take all measures given previously, then feel a second vibration in the breasts and lungs, vibrating from there and the depth-point simultaneously without dropping stability. Use the harmonics to intentionally fix the A, having it sit above your hair.

    4 Now add the cosmic letter M. We refrain from repeating the general instructions. When lively moving within the room, it should do so as a shining liquid whose humidity causes everything to flow without a single obstacle.

    Add a second vibration in the abdomen, vibrating from there and the depth-point simultaneously, without dropping stability. Use the harmonics to intentionally fix the M to your left.

    The three living cosmic letters now form a vertical triangle around you, shining like a triple-sun over the room wherever your attention flows. For step 2, you should have a magic mirror in front of you and focus your attention on it.

    Note: Notice that although different tones naturally resound through different parts of the body, this is not to be mistaken for the point of vibration. Classically, all tones vibrate from the diaphragm. We add other vibrations for harmonics and will be adding vibrations outside the body, to expand astral tension.

    STEP 2 – Performing Atum 2, The Priestess

    Pick an elemental or planetary intelligence for evocation. Breathe from the depth-point, and you sync your depth-point with the depth-point of the plastic Sh, A, and M. Nose in, charging the breath with the electric fluid (containing the quality of willpower), mouth out, loading the magnetic fluid (quality of feeling), offering gravity. Pause between inhales and exhales, giving the moment the identity of the being to be evoked (visualize the seal and associated powers and virtues – for a greater understanding, see A Guide to the Elementals).

    When you and the room feel saturated by the aura of the being, focus all your efforts on the mirror and start intoning Sh-A-M from within the depth-point and vibrating within the Sh pillar to your right, the crown A, and the M pillar to your left. Use your 10 seconds to distribute the three letters evenly and intone them together each time on a single exhale, shifting tones as needed.

    All three letters in the three-letter combination are to vibrate from your depth-point and the elements of the vertical triangle around you; the triangle acts in unison and not sequentially. That is, the Sh pillar, A crown, and the M pillar all intone ShAM.

    Have the vibration move the astral light within the mirror. Keep repeating and use the vertical line of willpower to draw the intelligence from its abode in order to manifest as a wave within the magnetic field of the mirror.

    After seven to eleven repetitions, the intelligence should appear within or around the magical device, its influence charging the atmosphere.

    Note: For planetary beings, proceed invariably as described. For all kinds of elementals, you must as well, at first. With experience, it is possible to vibrate solely from the depth point to manifest gnomes, from the M pillar alone to manifest undines, from the A pillar individually to manifest Sylphs, and use only the Sh pillar to manifest salamanders.


    A Guide to Sphere Quabbalah

    This book covers aspects of The Key to True Quabbalah, by Franz Bardon, and expands them. It is divided into four parts that serve the magician, the theurgist and the learning quabbalist. 

    A Guide to Sphere Quabbalah by Andre COnsciencia

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