---
title: "Franz Bardon’s IIH STEP IX-X are NECESSARY FOR PME and KTQ by André Consciência"
url: https://staging13.perseusarcaneacademy.com/post/franz-bardons-iih-step-ix-x-are-necessary-for-pme-and-ktq-by-andre-consciencia/
date: 2025-09-22
modified: 2026-07-24
lang: en
author: "Perseus Arcane Academy"
description: "Introduction Table of ContentsIntroductionThe Student Will Lack the FoundationA Study of the BridgeThe Devil’s AdvocateEvocation at Step VIII Evocation at Step IXEvocation at Step XKTQ in Step VIIIKTQ in Step IXKTQ..."
categories:
  - "Franz Bardon"
  - "Guest Post"
  - "Western Traditions"
tags:
  - "Evocation"
  - "Franz Bardon"
  - "Kabbalah"
image: https://staging13.perseusarcaneacademy.com/wp-content/uploads/2025/09/ChatGPT-Image-Sep-22-2025-10_02_25-AM-1024x683.png
word_count: 5349
---

# Franz Bardon’s IIH STEP IX-X are NECESSARY FOR PME and KTQ by André Consciência

## Introduction

Table of Contents

- Introduction- The Student Will Lack the Foundation- A Study of the Bridge- The Devil’s Advocate- Evocation at Step VIII - Evocation at Step IX- Evocation at Step X- KTQ in Step VIII- KTQ in Step IX- KTQ at Step X- Learn with Andre

I have come to know many who have left Franz Bardon’s “Initiation Into Hermetics” after completion of Step VIII to pursue The Practice of Magical Evocation or The Key to the True Quabbalah, the case has always been that they run into difficulties and seek guidance from me or other teachers. The problem is not in seeking guidance, that is always a good idea as long as one’s mind is pure enough not to be corrupted. The problem is not in meddling with PME or KTQ at this stage, but leaving IIH incomplete. Would that not be the case, PME and KTQ could even help complete the last two steps of IIH, and as long as IIH isn’t complete, that would be their main utility. 

In [IIH Step VIII](https://staging13.perseusarcaneacademy.com/post/iih-step-viii-by-andre-consciencia/) I have briefly addressed this problem and, more extensively, the importance of completing Step VIII itself in relation to the maturation of all previous steps. This time, I will be addressing the importance of completing Step IX and X, without which the practice of PME or KTQ will hardly ever mature. 

## The Student Will Lack the Foundation

Bardon states plainly at Step X:

> * “He must realize that this last step really represents the end of his magical development with respect to the first Tarot card and that he ought to be prepared for the higher magical tasks that I am going to describe in the following two works: The Practice of Magical Evocation and The Key To The True Quabbalah. If there were gaps in his schooling, he would never be able to control the higher Powers.”*

Resuming Franz Bardon’s Hermetic Trilogy, the three books put together are designed as a step-by-step system of initiation that starts in Initiation into Hermetics (IIH). This is a ten-step training manual covering body, soul, and spirit that teach elemental balance, concentration, thought control, breath work, sensory expansion, and the first exercises in magical imagination. In other words, this book is to prepare the student for higher forms of magic by way of self-mastery, and the development of extra magical skills in the end of Step X highlights these skills are to be cultivated when everything else has been mastered. This says nothing of the student practicing parallel systems of initiation, but, for maximum capacity, each system is to be practiced as… a system.  

The trilogy follows on to The Practice of Magical Evocation (PME), working with spirits, intelligences, and beings of various spheres: elemental, planetary and possibly beyond. The book shows detailed instructions for creating a magical circle, mirror, and tools, as well as the keys to safe evocation, teaching the magician how to call and work with beings while maintaining sovereignty and equilibrium.  

Next comes The Key to the True Quabbalah (KTQ), on the use sounds, letters, colors, and principles as a direct creative force in the four planes (Akasha, mental, astral, physical), to give the magician the “Word” as a tool of creation in alignment with divine law.

First self-mastery (IIH), then mastery over spiritual beings and the personification of divine principles (PME), and finally mastery over divine creation via the divine principles in and of themselves (KTQ).

Without self-mastery one cannot, in all truth, face the other. Without facing the other one cannot touch the bare cosmos. Without the completion of IIH’s Step IX and Step X the student will lack the foundation for what comes later in PME and KTQ. For once, Step IX teaches clairvoyance through magic mirrors and projection through time and space; the separation of the astral body; impregnation of it with the four divine fundamental qualities; treatment of the sick with electromagnetic fluid; and the creation of volts (condensations in Akasha) for wish-realization. 

Evocation (PME) requires one to project into other planes, perceive intelligence there, and keep sovereign. Without controlled astral separation and clairvoyant perception, the magician could not truly interact with or even perceive the beings Bardon describes in PME, while volting and fluid mastery are needed for charging the room, tools, and the triangle. There may be slight objections to what I am saying, but we will get to it later. 

Step X teaches the elevation of the spirit to higher planes, direct communication with the personal God and higher divine beings, and the acquisition of advanced magical faculties, including control of elemental spheres and beings. This is relevant because in PME, the magician is meant to command universal intelligences, but Bardon insists this is only safe if the magician has already united with Divine Providence (via Step X in IIH). Otherwise, the magician risks obsession or enslavement. As well, KTQ demands the ability to vibrate cosmic letters into the Akasha, which only works if one already has established conscious unity with the Divine and purified their being through Step X. Without this, the Quabbalah may easily degrade into empty sound-making rather than true creation.

And, if Step IX gives the technical faculties such as clairvoyance, astral separation, fluidic mastery, volting and Step X provides the spiritual authority (entrance into the elemental kingdoms, higher elevation of spirit, unity with the Highest), then attempt PME and KTQ without these and you may see nothing, or hallucinations, fail to stand the beings and be deceived, and intone letters without effect or only to dangerously destabilize yourself.

This is why sometimes you see Step VIII magicians (or magicians from other systems or that have modified IIH) suffering a lot of karma from Quabbalistic letters that are originally meant to be used in sole alignment with dharma, or also magicians afraid of the effects of intelligences and particular spheres of existence. They are taking a much harder road that will last many more years to stabilize than the time it would take them to complete the final two steps of IIH. It is IIH’s steps IX and X that unlock the doors to PME and KTQ, the other way is to slam these doors, but not without taking damage. In contrast, a true Step X magician will likely get it right with all the cosmic letters on the first try. 

A Step VIII that has trained accordingly (again see [my article on Step VIII](https://staging13.perseusarcaneacademy.com/post/iih-step-viii-by-andre-consciencia/)) can see spirits and sense their presence in mirrors or triangles. This magician can load magical tools and intone letters with some effect in the astral/mental body, but results are weak, unstable, or subjective. The spirits recognize them only as a psychic, not as a magician of Providence, and most of projection is but observation, not real mastery within the planes. There is no guarantee of safety and you are at the mercy of the beings, risking deception, obsession, or self-illusion.

Even after completing Step IX the magician is still missing the conscious union with Providence that guarantees alignment of will (alignment of microcosm and macrocosm). The magician may still work from ego if not stabilized. It is only at Step X that evocation becomes true cooperation rather than bargaining and the KTQ cosmic letters and words become the actions of the Highest, or rather creation in full accord with divine law. It is only here that the student crosses from Initiate to Adept.         

## A Study of the Bridge

The training of clairvoyance with Magic Mirrors is required to see with proficiency intelligence in the triangle, mirror, or atmosphere of the chamber. You have trained clairvoyance before to the level of the mere psychic that gathers some impressions from the cosmos. A blind one that can sense around him. Mirror-clairvoyance is learning to really distinguish, and without it evocation is blind. This kind of extrasensory expertise allows you to verify the letter effects (color-tone-sensation triads) on higher planes. Absent of it, Quabbalistic operations are mostly theoretical.

Regarding astral separation, in PME the magician must project into the sphere of the intelligence being evoked. Astral travel is the real meeting ground, beyond the mental plane. Such is not directly addressed, but believe me it can make a huge difference. Mostly, and this is required, astral separation enables projection of letters into the Akasha consciously from the astral body, where they have immediate formative force. Because some magicians who haven’t gone beyond step VIII have never experienced it, they come to the conclusion that Bardon never taught one to distinguish between mental, astral and physical. The truth is, this kind of astral separation, which Bardon provides the methods for, is really rarely taught and has remained idle almost since Ancient Egypt. 

Most importantly, astral Impregnation with the Four Divine Qualities (Omnipotence, Omniscience, Omnipresence, Immortality) gives one the aura of divine authority that compels authentic respect from beings. Without it, they may resist or deceive, especially because your own language towards the outer darkness and yourself is one of resistance and deception. It is this impregnation with the four divine qualities that ensures Quabbalistic letter-vibrations operate in line with Divine Providence instead of the ego’s limitations.

When it comes to the work with the electromagnetic fluid, magical loading of talismans, volting and so on, electromagnetic mastery is the basis of charging everything the magician has to charge. Volts are the batteries of power behind evocation. This includes also charging letters into matter (talismans, food, objects). The letters must eventually be condensed physically.

Without elevating the spirit to higher planes how can the magician ascend into the hierarchy of the beings evoked? Evocation is not begging a spirit, but meeting it as an equal through elevation. How many forget this and have the most embarrassing results, even coming to profess them? As well, this elevation is what makes the letters truly creative, as most letters are channeled unknowingly via the intermediation of the planetary spheres (see [A Magical Study Series Volume II – The Quabbalah of the Spheres](https://courses.perseusarcaneacademy.com/a-guide-to-sphere-quabbalah-a-magical-study-series)).

Removed from astral communication with one’s personal God and deities, the magician lacks a direct link to Divine Providence to command beings safely. They risk bondage to spirits because their own self is still limited and enslaved. Without this direct link uttering divine names and letters is vacant. Yet with it, the magician speaks in the Name, as the Hebrews would put, and creation responds.

Skip the acquisition of magical faculties that include skills of materialization, dematerialization, and further dominion over the elements and find out this is exactly what PME assumes you know when working with elementals and planetary beings. What is more, you are to learn the basics of any principle or methodology taught by one of the beings, or what you will obtain are mere curiosities adapted to your level, which is the level of a curious tourist. See, for instance, the example with my [A Magical Study Series Vol III: A Guide to Stellar Magic & Astrological Mysticism](https://payhip.com/FalconBooksPublishing/a-guide-to-stellar-magic-and-astrological-mysticism). This book came to be because, in conversation with one of the beings there was the idea of writing a work on astrology, which I declined, admittedly not knowing enough about it. I was then asked to organize everything I already knew, expand it and map it together into a working body. Before this, I was given only simple abstract curiosities, such as the Earth also being a central star at its molten core and we the stars of its galaxy. After I had matured the topic I was given astonishing methods, maps and information, the kind of which one cannot possibly imagine in one’s normal capacity.

The training of Step X magical skills, as well, supports the densification of quabbalistic formulas into the physical world. Without Step X, letters too remain abstract vibrations.

So again and to conclude this missive, Step IX gives you the technical vision and power that allows you to see, separate, project, and charge, while Step X provides the spiritual authority and union for you to inspire, create, and align with Divine Providence.

## The Devil’s Advocate

One could argue, and rightly so, that Bardon arms the student with a lot of high-level tools well before Step IX, such as the Akashic trance and induction of states from Akasha, elemental accumulation & projection, and control of electric and magnetic fluids (separately). Mental wandering (mental body projection) and the creation and use of fluid condensers, magical mirrors, and impregnations of space are also included.

So yes, someone who has gotten through Step VI–VIII already has the technical keys that may look like the whole of PME and even parts of KTQ. However, although the tools exist early, the maturity does not.

Akashic trance gives one glimpses of higher planes, but without Step IX’ astral separation and Step X’ elevation, the magician is still bound to their personality shell. Traversing rooms in the mental body, short distances and visiting relatives in step VIII won’t nearly do. Also, you can dip into Akasha but you cannot yet move freely in the spirit’s domain. PME requires sovereignty, not just trance.

Without reaching Step IX you can still project fluids and impregnate spaces, but the beings called in PME see through the magician. If the astral body hasn’t been impregnated with the four divine qualities (Step IX), the magician radiates not as a divine force. Spirits obey (in the sense of devotional respect) the divine light, not personal will. And, without Step X, even if you wander mentally or astrally, the spirit doesn’t recognize you as operating divinely.

On volt charging, although before Step IX we can charge objects, load spaces, and cause effects, KTQ asks us to intone the letters into the four planes. Without Step IX–X, you can at best paint with colors and sounds, but not speak the actual Word. Put another way, an Initiate of Step VIII can practice magic, yet only a Step X magician can create by divine authority, and this is what the whole of KTQ is about.

Put yet another way, at step VIII you have learned how to handle magic, balance yourself, and operate. Thus, you can visit PME and KTQ as in an apprentice’s study trip. Still, until you embody divine qualities and unite with Providence, you’re not yet the heir to PME and KTQ. 

For instance, extrasensory faculties are deliberately awakened already in Step VII, and you go so far as to create elementaries and animate pictures. You can see and hear into the astral, feel and perceive subtle forces, and, how wonderful, create autonomous astral beings (elementaries). Then in Step VIII, you add mental wandering, which extends extrasensory reach into the mental plane. Because you can already enter Akashic trance (Step VI), control fluids and project elements (Step V–VII), perceive astrally and mentally (Step VII–VIII), and wander with the mental body (Step VIII), you may indeed have a very vivid simulation of how PME and KTQ works. But your perception within the extrasensory has no sovereignty. You can see and hear spirits that are under no obligation to listen to you. You have been the tourist who speaks the language but has no passport or authority in that country. It is, again, the impregnation of astral body with divine qualities that has the beings recognize you as a legitimate envoy of Providence instead of just another psychic. You can visit, but not command, and this has shown in most VIII adepts that I have observed working the spheres.

As for evocation, Step X’s divine union and elevation is the point where the magician can invoke in the Highest, or rather, this is the true meaning of standing within the Circle, since Intelligences don’t obey the human personality. Worst yet, and being less politically correct, spirits often obey the human personality but that is no good news at all to the human personality. 

Summarising, the extrasensory faculties  awakened before Step IX are tools of observation and exploration, but it is time to step up and do the real work.

## Evocation at Step VIII 

The student has learned to charge a mirror but hasn’t learned to travel through the spheres via elevation of the spirit and would be limited to the elements. There has been no experience of the elemental kingdoms either, but there has been enough experience of the elemental fluids, while, on the bad side, the planetary oscillations have received no attention. 

The student can understand the circle in an abstract way, that is, in its similarity to the akashic trance. And the student can project fluids in general. They can mentally wander and maybe, if specially skilled, even see the vast silver-violet form of the Moon sphere (not to speak of planets beyond). Inside it, they may feel a presence, hear impressions (clairaudience), or see visions. But the intelligence sought will speak in riddles, ignore commands, be aggressive or condescending, or withdraw. Without the divine impregnation, the student can be dazzled, deceived, or even drained by the spirit dealing with this curious psychic. In the best case, inspiration and visions may come as gifts. At worst, parasitical entities will swarm in, masquerading as the intended intelligence.

## Evocation at Step IX

Astral separation can now happen at will and the astral body radiates divine qualities. But I recommend you start by using the mental body (less dangerous), in which too these qualities will equally shine by consequence. Since the subtle bodies have received the divine qualities, the magician stands a much greater chance of actually standing in the divine spheres, say the moonsphere. And they stand there glowing with omnipotence, omniscience, omnipresence, and immortality. The lunar being appears clearly, recognizes the magician as one clothed in divine authority, and engages with utmost respect. Communication is lucid, not the playground of glamour.

The risk has been reduced but every now and then the magician’s ego intrudes. Without Step X, alignment with Divine Providence is not perfect, and so control is feeble. Genuine teachings and real assistance will still likely happen, and the magician will be able to project the power of the moon sphere into talismans, although prone to error if motives are impure.

You may ask, and it is an interesting question, “If I’ve done the ennoblement of the soul properly, won’t it already safeguard me from impure motives? Why should Step IX–X add anything more?” Well, the soul mirror is an inventory and balancing exercise that catalogs virtues and vices, strengthens what needs strenght and harmonizes where harmony is lacking. One detects egoistic impulses and cleanses the astral body of excess elemental imbalance. Not only do you gain self-knowledge as you become less likely to be tricked by the shadows you project. However, even it being the case that the soul mirror balances personal character, it does not impregnate the astral body with divine qualities (omnipotence, omniscience, omnipresence, immortality). Intelligences certainly admire a balanced human, as Bardon himself made known in his questions and answers, but their service is towards Divine Providence and their devotion will be moved by a radiant vessel of this same Providence.

Motives can be hidden from the conscious self, and the mirror mostly tracks what the student knows about themselves. Still deeper karmic seeds, unconscious drives, or subtle pride can remain invisible. Step X, by linking to the personal God, exposes and burns away even those remaining hidden impurities. So, while a balanced astral constitution makes one sane and safe, it offers no cosmic jurisdiction. Only Step IX–X lift the magician into the register where intelligences must comply. 

Put another way, the mirror is static and the assumption of the Godhead is dynamic. The soul mirror is a lifelong practice of self-polishing, a craft that depends on its crafter. But Providence is an independent living current. A magician who counts only on the mirror risks stagnating in self-analysis, while one who unites with Providence is continually guided and corrected beyond personal introspection (as long as introspection is kept, for this goes both ways). The mirror purifies the human psyche, and it must be kept as the human psyche must remain purified to receive the divine. Step IX–X graft the psyche into the divine stream. It is also this very divine stream that will raise the soul mirror to a whole different level of depth. Without that grafting, magical equilibrium exists by human measure, but with it, you obtain in your soul the very cosmic order that Ancient Egyptians called Maat.

Therefore, say you have a perfect soul mirror and the being appears, because you have clairvoyance, fluidic mastery, and impregnation skills. The spirit sees through your astral constitution. Seeing you have a balanced human condition, the intelligence will likely smile, converse, and even flatter. What it won’t do is obey. Try it, and the intelligence, if it is intelligent in fact, may subtly test or lead you toward overconfidence (which would be a useless attempt if you didn’t lack the astral impregnation of divine qualities).

More than ever now, you believe your motives are pure, and how well you have polished your soul mirror only confirms it further. Yet this purity is subjective. It will be fed by the intelligence with grandiose visions or missions that lead to subtle obsession. At this point you are absolutely convinced of your greatness while actually being pushed into dependency on the being.

And how often do we see this? The magician becomes a student and servant of the intelligence while believing they are in charge. This is the danger Bardon warns against: obsession disguised as illumination.

I can give this example for KTQ as well. You intone a cosmic letter (A, for example), see light-blue, hear the tone, feel levity, and project it outward. You get to generate astral phenomena such as subtle currents of air, feelings of inspiration, psychic visions. It feels profound, and this is the letter of pure ideas. But even with a clean soul mirror your purity is just personal refinement, not Providence flowing through you. You might cause temporary weather shifts, strong moods in people around you, or psychic phenomena, and think by this that you are creating with the Word. Nevertheless, the effects are short-lived, unbalanced, and can rebound. Worse, if purity contains hidden pride, the letter-vibration magnifies it. You become a demi-god of karmic chains, a sorcerer of the astral, blinding yourself with lights and currents but not truly touching creation. The divine Word never flows, only amplified echoes of your own psyche.

The core issue here is that the soul mirror purifies what the magician can see about themselves but intelligences and letters operate in the depths beneath self-knowledge. Absent of Step IX’ impregnation, the astral body is still a limited conception and without Step X, motives are never guaranteed to be aligned with Providence. So, the worst case is not spectacular failure. It is subtle success like visions, phenomena, psychic effects that feel divine but are not: delusion of mastery.

To conclude, the soul mirror can make you a sage among humans, but only Step IX–X can make you a magician among intelligences and divine principles (forget not that first, you need to be that sage).

## Evocation at Step X

The magician elevates the spirit to higher planes in conscious communion with Divine Providence. Their call to the being is rooted in supreme will, not personal whim. The being manifests with reverence, recognizing the adept as acting in the Name of Providence. The interaction is one of colleagueship, the adept is no longer asking nor commanding, but team-working. The risk is essentially none, it matters not if we are talking of positive or negative intelligences. Now the lunar virtues of the being flow directly into the magician’s life, talismans, or creations. As well, the magician’s words in Quabbalah sound in the Akasha as the Logos, manifesting across all four planes.

## KTQ in Step VIII

Let’s imagine we are vibrating the cosmic letter A (Air principle, enlightenment, inspiration), carried in a light blue color, G tone and a sensation of weightlessness. Since the magician has developed clairvoyance, clairaudience, and can project colors and tones into space or into themselves, they vibrate A as sound, visualize the light-blue color, and feel weightlessness. The result, beyond feeling lightness in the body, is likely a tingling, inspiration, and astral insights. The room feels charged, airy. The quabbalist faces a strong subjective experience and, eventually, psychic phenomena. But the projection tends to stay in the astral bubble around them. Effects are temporary, unstable, and dependent on concentration. The letter-vibration can cause imbalance (nervousness, overexpansion of the air element) or open the psyche to uncontrolled influences.

## KTQ in Step IX

One impregnates the astral body with divine qualities, capacitating oneself for the true projection of the cosmic letter into the Akasha. So is the A projected consciously through all four planes: akashic, mental, astral and physical. The light-blue radiance starts by filling the Akasha (not just the imagination) and a profound silence and blessed clarity spread. The magician feels A as a cosmic force. This is no longer a personal visualization. Then come real, externalized effects, like improving air quality, uplifting the atmosphere of a room, and influencing the weather in a small way. The letter’s resonance has durability beyond the ritual space, yet is still possible to misuse. If the action is driven by human limitations, the magician could distort the elemental balance and cause psychic instability or harmful results in the environment.

## KTQ at Step X

United with Divine Providence, the A intonation is the Divine Word flowing through the Quabbalist, felt not only by him but by the world. The letter vibrates simultaneously on all planes with flawless harmony as the Creative Word in action. For instance, A invoked in a talisman truly radiates the cosmic principle of Air indefinitely. The adept can inspire entire communities, uplift climates, or heal with breath simply by speaking the letter. What is more, the adept acts as a clean channel of Providence. Effects are always balanced, never ego-driven, and thus likely more rarely or secretly put into practice, since the Supreme works wonders with discretion. In truth, we will rarely see an author or teacher speak from level X directly or demonstrate it openly; they will downgrade apparent consciousness to level IX or VIII and stand relatable. Although collaboration exists, there is nothing dual a magician can teach from his Godhead to another Godhead, but neither can the magician teach someone not in the Godhead from the direct standpoint of the Godhead. Let this be understood.

For instance, if you read [A Magical Study Volume I: A Guide to the Elementals](https://courses.perseusarcaneacademy.com/a-guide-to-the-elementals), or again even [Volume III: A Guide to Stellar Magic & Astrological Mysticism](https://courses.perseusarcaneacademy.com/a-guide-to-stellar-magic-and-astrological-mysticism-a-magical-study-series), you will see reports of contact with intelligences from the expressive standpoint of level VIII or IX, and sometimes indications that I have stepped into level X just to stabilize the session. The whole collaboration, however, is continuously established in Divine Providence, despite how it may be expressed to the world at large for communication.    

> So… if the virtuosity of the Soul Mirror can trick me, how is the state of Godhood less illusory?

It absolutely isn’t. If anything, it is potentially worse. But there are ways to test it in life and ways to test it in magic and mysticism in particular, and I will be sticking with the latter.

In PME, if you are getting a lot of flattering spirits, that is, intelligences that appear in visions but give flowery praise, vague prophecies, or promises, and you enjoy the attention rather than testing authority; if you find yourself mostly listening to spirits passively and they linger but don’t fulfill tasks precisely or tangibly; if the results are psychological (visions, insights) without direct external changes and you feel compelled to evoke the same spirit repeatedly for guidance instead of moving freely through the hierarchy, then you are likely acting from the standpoint of level VIII. This you may be doing by sovereign choice to work your mortal angle, or because you have not achieved the divine connection you thought you had. 

In Quabbalah you may find yourself mostly doing fireworks, intoning letters that produce lights, tingling, psychic visions, and inner ecstasy but no lasting outer effect (often from the state of Divine Union the letters require or produce none of these at all). Instead, you influence your moods or desires, and even though A brings personal inspiration it cannot manifest cosmic enlightenment. You change the atmosphere in a room temporarily, but it dissipates within a short time, hours at best, and talismans lose charge quickly. What is believed to be the direct Word of the Supreme is but a magician recycling their own psychic aura.

Beyond KTQ or PME tests, the general warning signs are overconfidence, as in leaving the soul mirror and any self-examination and assuming every impulse is coming from the highest state. Self-examination is substituted by a quiet certainty that you are permanently acting as an Adept, reinforced by flattering intelligences and impressive astral experiences.

Soon, you find yourself preferring the company of spirits or letter ecstasies over actual life duties, a subtle but widening obsession, even if you subconsciously notice your impressive phenomena lack the effortless harmony and timing that comes when Providence supports a magician.

If this all seems too intricate, there is a more universal measure. Usually, the limited self perceives everything greater than it with a sort of shock, and the practices will feel baffling, flattering, addictive, or ego-stroking. That the practices feel dazzling itself isn’t necessarily a bad sign, since it indicates those very limitations are suffering a process of expansion. However, if the practices already originate from an expanded state, they will always feel calm, exact, peacefully powerful, and aligned with Providence. When this is so, you can be much surer that true progress is taking place.

So, the clear signs that the magician has truly crossed into Step IX and X and therefore has the genuine foundation for safe, sovereign practice in PME and KTQ are in that the encounters with beings are calm, not dazzling. There’s no need to prove, persuade, or impress since authority radiates naturally. There is no craving for visions, powers, or so-called astral fireworks. If they appear, they’re side-effects, not goals. At the same time, decisions and practices flow with a sense of timing as life becomes more harmonious, not more chaotic.

This is to state the beings appear without resistance, and being respectful, behave as colleagues or subordinates, not as gurus or seducers. Collaboration bears clear and measurable outcomes instead of vague promises or astral shows and the magician surely does not need spirits for validation or guidance. Evocations are to be purposeful, not addictive. Addiction requires a sense of adrenaline that isn’t there when an unmistakable sense that nothing in the operation can overstep or harm is there, since the intelligences always act within a boundary of Providence by nature (be they positive or negative).

When it comes to Quabbalah, the letters don’t just create sensations but anchors across planes into mental, astral and physical verifiable results. They endure. A talisman charged with a letter holds its force for months or years, not days, as the letter manifests in line with its cosmic essence, so when the intonation ends, there is a blessed stillness and the world itself has acknowledged the Word.

On to the green flags, the magician always feels awe rather than pride, and outer duties, relationships, and health remain intact or get better, since magical work is not meant to distort daily life. Even more so because your motives are now simple and transparent: service, knowledge, alignment. No hidden “what’s in it for me?” behind the practice. Now coincidences, synchronicities, and graceful outcomes follow you, because Providence confirms your path, but there is nothing dazzling, intoxicating, flattering or unstable about that, just a calm sobriety, a humble steadiness, a quiet power and a powerful quietness.

https://staging13.perseusarcaneacademy.com/andre-consciencia/

---

## Learn with Andre

[The School of Visionary Hermeticism](https://courses.perseusarcaneacademy.com/b/school-of-visionary-hermeticism.)

[Elemental Magic: The Foundation As Taught by the Elementals](https://courses.perseusarcaneacademy.com/b/elemental-magic-the-foundation-as-taught-by-the-elementals)[](https://courses.perseusarcaneacademy.com/b/the-school-of-visionary-hermeticism)

[Magic and Mystical Introspection](https://courses.perseusarcaneacademy.com/b/pJtvd)

[Journey to the Spirit World: Exploring Neo-Shamanism](https://courses.perseusarcaneacademy.com/b/journey-to-the-spirit-world-exploring-neo-shamanism%3A-levels-1-5)

[Ceremonial Magic and the Bardon Tradition](https://courses.perseusarcaneacademy.com/b/ceremonial-magic-and-the-bardon-tradition-levels-1-to-3)