Posts
This article is Part Eighteen of a series. Part One can be found here, Part Two can be found here, Part Three can be found here, Part Four can be found here, Part Five can be found here, Part Six can be found here, Part Seven can be found here, Part Eight can be found here, Part Nine can be found here, Part Ten can be found here, Part Eleven can be found here, Part Twelve can be found here, Part Thirteen can be found here, Part Fourteen can be found here, Part Fifteen can be found here, Part Sixteen can be found here, and Part Seventeen can be found here.
Initiation into the first sephira, Kether, the crown, is the eighteenth step on the path of initiation into the mysteries of Western Esotericism. It corresponds to the grade of Ipsissimus (10=1) in the A.'.A.'. system. The corresponding mystical vision is "Union with God." On the Kircher Tree of Life, Kether is attributed to the fixed stars and the primum mobile, the stellar realm beyond the zodiac. It represents the fundamental unity of all things in the universe, both manifest and potential.
This is one of those areas where I find beginning students are sometimes led astray. Idea like "all is one" and that division is "illusion" are true - from the point of view of Kether. But they are not true anywhere else on the Tree, even in Chockmah. It may be useful suggest them to keep students' "eyes on high," so to speak, but what I see so often with New Agers and the like is that students decide that if all is one, and division is illusion, they don't need to do any actual practice. This is a profound misunderstanding of the nature of Kether, since practice is essential.
The sephiroth have both microcosmic (psychological) and macrocosmic (physical) components, and as with practical magick, aligning those components is the key to experiencing effective illumination and visionary work. Hence, I use the operant field in these rites just like I do for practical workings. This allows you to integrate magical principles and forces into your life more quickly and effectively.
Always keep track of any changes you observe following illuminating and visionary experiences, and do your best to see if the changes you are seeing from your work are going in a positive direction. Stories of magicians "going insane" from failed operations are highly exaggerated - most often, nothing happens, and the danger lies in being convinced that something did happen and then acting from that perspective.
As with the last couple of articles in this series, keep in mind that I am writing from my research into the Thelemic tradition rather than personal experience. I do not even consider myself a Master of the Temple, let alone an Ipsissimus. As such, there may come a time where I look back on articles like this one and decide that I was totally wrong and I had no idea what I was talking about. So continue to bear that in mind.
According to the A.'.A.'. system, in order to be initiated into Kether you must have obtained initiation into Chockmah, which corresponds to the grade of Magus. Aleister Crowley is less clear on whether or not you need to have spoken your Word in order to attain this realization. On the one hand, it would seem logical that the Word should precede union with God, but at the same time Crowley also writes that a student may work up to this realization and identify with one of the existing Words that correspond to the current Aeon.
I suppose that means someone whose True Will is to speak their own Word will do so, and someone whose True Will is to identify with an existing Word will instead do that. Regardless, this is such an exalted state of consciousness that it is hard to say how many students will ever reach this point. Crowley acknowledges only a handful of Words spoken throughout the centuries, and it is also true that many prominent spiritual masters have emerged from existing spiritual traditions without feeling the need to set their own in motion.
I suppose, really, there's no way to know for sure until you get there. And for that reason, there is little to say about this realization without direct experience of it. Nevertheless, I do find it useful to keep in mind that according to the Thelemic formula of life and growth, as opposed to the "Old Aeon" formula of death and rebirth, that union with the divine has more in common with the experience of your awareness being enriched with that of everything than it is to the loss of your awareness in the infinite.
Then again, this is Kether, so maybe the difference isn't meaningful. One reflects the perspective of union as experienced by the awareness of the individual, while the other reflects that experienced from the perspective of the infinite itself. Or something like that. This truly is a case where an abstract analysis of an experiential state is probably not particularly enlightening. It is far better to just get on with the work and see what happens for yourself.
Whether you're taking up practical magick right away or pursuing the initiatory path right away, my basic recommendations are pretty much the same. First, take up a daily magical practice, which I discuss here and here. Meditation is important as well, especially for any form of mystical work.
In at least one of those older articles I talk about keeping meditation and ceremonial work separate. That's a precaution that I no longer think is necessary. Instead, you can do a single practice session that includes both. Go through your entire ceremonial practice sequence, sit and meditate for about twenty minutes, and then seal your practice with a concluding Qabalistic Cross. It works just fine that way. The whole thing will take you maybe half an hour a day, not even as long as watching a regular television program.
And let me caution you about extending your practice - and particularly your meditation - much beyond that. Pushing yourself to meditate for hours a day will probably not make your progress much faster, and I find that students who try to do this against my advice inevitably burn out and quit practicing. Persistence and determination should be your watchwords here. Spending half an hour on this, every day, will prove much more beneficial than spending three or four hours on one day and then being too tired to do anything else for the rest of the week.
Keep a magical journal, especially at the beginning of your studies. Note your state of mind along with the date and time you start your practice each day, and note anything unusual that comes up while you are doing the work. You can also write down anything noteworthy that happened during the day. It doesn't have to be especially detailed, but you want to have enough information to track your progress along with the astrological landscape and an overview of what is happening in your life from day to day.
And I realize this may sound like a lot - but it really isn't. Add fifteen minutes of journaling to your half-hour practice, and it really only takes about as much time as watching a regular television episode. In fact, you don't want your magical work to consume your life. That can create all sorts of problems, from lack of attention to your material situation and physical health to complete burnout. Even if you love doing the work, try to discipline yourself to under an hour a day, total. You can avoid a whole lot of headaches that way.
The initiatory path of illumination for each sephira involves two basic operations - a "Rite of Approach" and an "Elixir Rite." The Rite of Approach opens a portal into the realm of the sephira, and then employs the same methods I lay out in my simple pathworking ritual to explore what lies beyond the portal and interact with the Archangel of Chockmah, Ratziel. The primary function of this to develop a working relationship with the Archangel and other spirits of the Chockmah domain. When interacting with the Archangel, feel free to ask for initiation corresponding to the sephira.
You should recognize the core of the Elixir Rite right away, as it is similar to what we do during the Aries Elixir Rite. The Elixir Rite is a eucharistic ritual that involves the charging of wine (or juice, if you can't drink alcohol) with the power of the sephira and then consuming it. This may or may not include a specific statement of intent. The function of the eucharist is to spiritually charge a material substance and then consume it, in order to take into your physical body the essence of magick itself.
The opening for the initiatory rites of Kether is the same as for my previous rites. You don't necessarily need to create the sigil of the Archangel, but if you do you can go ahead and trace it on the Saturn kamea. The Saturn kamea is used for all three supernals, just like the Moon kamea is used for the spirits of Malkuth. For the Rite of Approach, we will be seeking out the Archangel in his own realm, and for the Elixir Rite he is being called upon to assist in the creation of the Elixir, not to fully manifest within the Table of Art. Note that as with the Elemental Kings, I say "he" in my text but angels can take any form they want, male or female.
0. The Temple
There are a number of different ways to arrange the temple for an operation such as this. What we do is place an altar in the center with the banishing dagger and invoking wand. Also on the altar is a containment structure such as the Sigillum Dei Aemeth or the Trithemian Table of Art. The diagram depicting the character and sigil should be placed within this structure. A small container of some sort for offerings may also be placed on the Table of Art. For the Elixir Rite, the cup goes within the Table of Art and no other container for offerings is required (since some of the Elixir is given as the offering).
If you employ scrying in your work, an appropriate device such as a crystal or mirror should also be placed in the containment structure. If you are using incense for such an operation, the traditional method is to place the incense burner between the scryer and the mirror or crystal. Otherwise, it may be placed anywhere in the space. Some scryers like to place a taper candle on either side of the device, and while I can't say that method does anything at all for me, a number of others report good results with it.
1. Opening
Light incense, if used (Ambergris, or some similar scent). Open the magical field using the Lesser Ritual of the Pentagram and Lesser Ritual of the Hexagram, Star Ruby and Star Sapphire, or the Field Ritual. The usual field for practical work is the operant field, with banishing pentagrams and invoking hexagrams.
2. Preliminary Invocation
Raise energy using the Middle Pillar, Elevenfold Seal (the "First Gesture" from Liber V vel Reguli), or some other appropriate ritual method as you may know how to do.
Make the Sign of Apophis and Typhon, raising both arms and holding them straight with an angle between them of 60 degrees, and proclaim, very strongly:
Then make the Sign of Silence, by standing straight with one arm at your side and placing your thumb or forefinger to your lips.
3. Tuning the Space
Perform the Greater Ritual of the Hexagram for Chockmah. Beginning in the east, go to each quarter in turn and perform the following actions:
Another form of this symbol has squared-off rather than curved arms, and is basically the reverse of the Nazi swastika - that is, rotating clockwise rather than counter-clockwise. I usually use the curved version, though, to avoid any associations with that particular chapter of history.
The space should now be tuned for the conjuration. Kether is beyond the realm of the zodiac, and therefore beyond the zodiacal attributions of Liber 963.
4A. The Rite of Approach
Begin with the conjuration of the Archangel.
At this point, vibrate the name METATRON repeatedly until the Archangel and the spirits of Kether are perceived within the Table of Art. If this is being performed as a group ritual, with everyone chanting the name together, it is helpful for the officiant or scryer to have a bell chime that can be rung once he or she perceives a presence in whatever manner. At the bell chime, the chant stops.
Then sit down on a chair or cushion and read the Simple Pathworking Induction out loud. If you are able, it is helpful to record the induction so that you can listen to it and follow along with the corresponding visualizations. Or, if you are working with a group, each person can take a turn reading during a series of rites.
At this point, allow 10-15 minutes for meditation in the spirit vision, or longer if it be your will. Use a timer, to remove the temptation to keep looking at your clock, watch, or phone. When you are finished, the induction is concluded as follows.
Once you are back, stand and return to your place at the altar. Skip to Point 5 to close the rite.
4B. The Elixir Rite
Begin with the conjuration of the Archangel:
At this point, vibrate the name METATRON repeatedly until the presence of the Archangel and spirits of Kether is perceived within the Table of Art. If this is being performed as a group ritual, with everyone chanting the name together, it is helpful for the officiant or scryer to have a bell chime that can be rung once he or she perceives a presence in whatever manner. At the bell chime, the chant stops. Then say:
Note that the plural used here is NOT a typo or carry-over from the other elixir ritual. Even if you are working on your own, Metatron will also be partaking of the elixir in the form of an offering at the end of the rite. So there will always be at least two of you present.
Make one clockwise circumambulation, visualizing a wall of brilliant white light whirling rapidly in the same direction about the circle. When finished, the wall of light is allowed to fade. Hold the cup at heart level and say:
Once this is complete, join or clasp hands and make one full circumambulation of the circle, corresponding to Chockmah.
Then raise power, visualizing a continuous spiral of brilliant white light ascending from the ground at feet, whirling clockwise around body and ascending until it disappears above head. Hold this visualization, and vibrate the divine name once: EHEIEH
The join or clasp hands and vibrate once more: EHEIEH
Extend hands toward elixir cup. Visualize beams of brilliant white light emanating from both hands and entering into the cup. When the cup feels “full” end the visualization, folding hands on breast left over right. Finally, trace the symbol of the primum mobile in a horizontal plane over the cup while vibrating once more: EHEIEH
Make one more complete circumambulation of the circle. Battery: 1 (that is, knock on the altar table). Raise the cup and say:
Drink and then visualize or speak any practical intent. The cup should not be entirely drained. When finished, Battery: 1. Indicate the cup, which should still contain some of the elixir. Say:
The offering should be allowed to evaporate following the rite. However, this is not necessary. If it has not fully evaporated after several days, you can pour it out at any convenient outdoor location.
5. The License to Depart
7. Closing
The ritual should be closed with the Qabalistic Cross.
A couple of points: You will need to perform these rituals multiple times before you can consider yourself "initiated" into Kether. Generally speaking, this is something that the Archangel can bestow, but he won't necessarily do it the first time you ask. It depends on his estimation of your state of awareness or realization. He may also give you specific instructions to follow in order to make yourself ready for the initiation. And they can always be performed afterwards, at any time, as rites of illumination.
Especially in the case of the Rite of Approach, be sure to write up a detailed journal entry including all that you experience. A voice recorder in the temple can be helpful for astral work of whatever kind so that you can describe what is going on as it happens. You may find trouble getting into the right mindspace to experience much the first time you do this and that's okay. Just use this trick: say to yourself "If I really was projecting into the astral, I would be seeing..."
You can test spirits you encounter by vibrating divine names at them. EHEIEH is a good general one, that dispels most false visions. If you meet a spirit claiming to be Metetron, vibrate his name at it. If it really is Metatron, the vision should intensify rather than weaken. Finally, obtain from the spirit a word of power, a number, or both.
After the ritual, go back and look those up in a resource like Sephir Sephiroth or Godwin's Cabalistic Encyclopedia to see if the number or the gematria of the word is appropriate to the element of Fire. If it is, you most likely found your way to the right place. On the other hand, if you can find no connection, it is advisable to perform the rite again at some point in the future.
Initiation into the first sephira, Kether, the crown, is the eighteenth step on the path of initiation into the mysteries of Western Esotericism. It corresponds to the grade of Ipsissimus (10=1) in the A.'.A.'. system. The corresponding mystical vision is "Union with God." On the Kircher Tree of Life, Kether is attributed to the fixed stars and the primum mobile, the stellar realm beyond the zodiac. It represents the fundamental unity of all things in the universe, both manifest and potential.
This is one of those areas where I find beginning students are sometimes led astray. Idea like "all is one" and that division is "illusion" are true - from the point of view of Kether. But they are not true anywhere else on the Tree, even in Chockmah. It may be useful suggest them to keep students' "eyes on high," so to speak, but what I see so often with New Agers and the like is that students decide that if all is one, and division is illusion, they don't need to do any actual practice. This is a profound misunderstanding of the nature of Kether, since practice is essential.
The sephiroth have both microcosmic (psychological) and macrocosmic (physical) components, and as with practical magick, aligning those components is the key to experiencing effective illumination and visionary work. Hence, I use the operant field in these rites just like I do for practical workings. This allows you to integrate magical principles and forces into your life more quickly and effectively.
Always keep track of any changes you observe following illuminating and visionary experiences, and do your best to see if the changes you are seeing from your work are going in a positive direction. Stories of magicians "going insane" from failed operations are highly exaggerated - most often, nothing happens, and the danger lies in being convinced that something did happen and then acting from that perspective.
As with the last couple of articles in this series, keep in mind that I am writing from my research into the Thelemic tradition rather than personal experience. I do not even consider myself a Master of the Temple, let alone an Ipsissimus. As such, there may come a time where I look back on articles like this one and decide that I was totally wrong and I had no idea what I was talking about. So continue to bear that in mind.
According to the A.'.A.'. system, in order to be initiated into Kether you must have obtained initiation into Chockmah, which corresponds to the grade of Magus. Aleister Crowley is less clear on whether or not you need to have spoken your Word in order to attain this realization. On the one hand, it would seem logical that the Word should precede union with God, but at the same time Crowley also writes that a student may work up to this realization and identify with one of the existing Words that correspond to the current Aeon.
I suppose that means someone whose True Will is to speak their own Word will do so, and someone whose True Will is to identify with an existing Word will instead do that. Regardless, this is such an exalted state of consciousness that it is hard to say how many students will ever reach this point. Crowley acknowledges only a handful of Words spoken throughout the centuries, and it is also true that many prominent spiritual masters have emerged from existing spiritual traditions without feeling the need to set their own in motion.
I suppose, really, there's no way to know for sure until you get there. And for that reason, there is little to say about this realization without direct experience of it. Nevertheless, I do find it useful to keep in mind that according to the Thelemic formula of life and growth, as opposed to the "Old Aeon" formula of death and rebirth, that union with the divine has more in common with the experience of your awareness being enriched with that of everything than it is to the loss of your awareness in the infinite.
Then again, this is Kether, so maybe the difference isn't meaningful. One reflects the perspective of union as experienced by the awareness of the individual, while the other reflects that experienced from the perspective of the infinite itself. Or something like that. This truly is a case where an abstract analysis of an experiential state is probably not particularly enlightening. It is far better to just get on with the work and see what happens for yourself.
Whether you're taking up practical magick right away or pursuing the initiatory path right away, my basic recommendations are pretty much the same. First, take up a daily magical practice, which I discuss here and here. Meditation is important as well, especially for any form of mystical work.
In at least one of those older articles I talk about keeping meditation and ceremonial work separate. That's a precaution that I no longer think is necessary. Instead, you can do a single practice session that includes both. Go through your entire ceremonial practice sequence, sit and meditate for about twenty minutes, and then seal your practice with a concluding Qabalistic Cross. It works just fine that way. The whole thing will take you maybe half an hour a day, not even as long as watching a regular television program.
And let me caution you about extending your practice - and particularly your meditation - much beyond that. Pushing yourself to meditate for hours a day will probably not make your progress much faster, and I find that students who try to do this against my advice inevitably burn out and quit practicing. Persistence and determination should be your watchwords here. Spending half an hour on this, every day, will prove much more beneficial than spending three or four hours on one day and then being too tired to do anything else for the rest of the week.
Keep a magical journal, especially at the beginning of your studies. Note your state of mind along with the date and time you start your practice each day, and note anything unusual that comes up while you are doing the work. You can also write down anything noteworthy that happened during the day. It doesn't have to be especially detailed, but you want to have enough information to track your progress along with the astrological landscape and an overview of what is happening in your life from day to day.
And I realize this may sound like a lot - but it really isn't. Add fifteen minutes of journaling to your half-hour practice, and it really only takes about as much time as watching a regular television episode. In fact, you don't want your magical work to consume your life. That can create all sorts of problems, from lack of attention to your material situation and physical health to complete burnout. Even if you love doing the work, try to discipline yourself to under an hour a day, total. You can avoid a whole lot of headaches that way.
The initiatory path of illumination for each sephira involves two basic operations - a "Rite of Approach" and an "Elixir Rite." The Rite of Approach opens a portal into the realm of the sephira, and then employs the same methods I lay out in my simple pathworking ritual to explore what lies beyond the portal and interact with the Archangel of Chockmah, Ratziel. The primary function of this to develop a working relationship with the Archangel and other spirits of the Chockmah domain. When interacting with the Archangel, feel free to ask for initiation corresponding to the sephira.
You should recognize the core of the Elixir Rite right away, as it is similar to what we do during the Aries Elixir Rite. The Elixir Rite is a eucharistic ritual that involves the charging of wine (or juice, if you can't drink alcohol) with the power of the sephira and then consuming it. This may or may not include a specific statement of intent. The function of the eucharist is to spiritually charge a material substance and then consume it, in order to take into your physical body the essence of magick itself.
The opening for the initiatory rites of Kether is the same as for my previous rites. You don't necessarily need to create the sigil of the Archangel, but if you do you can go ahead and trace it on the Saturn kamea. The Saturn kamea is used for all three supernals, just like the Moon kamea is used for the spirits of Malkuth. For the Rite of Approach, we will be seeking out the Archangel in his own realm, and for the Elixir Rite he is being called upon to assist in the creation of the Elixir, not to fully manifest within the Table of Art. Note that as with the Elemental Kings, I say "he" in my text but angels can take any form they want, male or female.
0. The Temple
There are a number of different ways to arrange the temple for an operation such as this. What we do is place an altar in the center with the banishing dagger and invoking wand. Also on the altar is a containment structure such as the Sigillum Dei Aemeth or the Trithemian Table of Art. The diagram depicting the character and sigil should be placed within this structure. A small container of some sort for offerings may also be placed on the Table of Art. For the Elixir Rite, the cup goes within the Table of Art and no other container for offerings is required (since some of the Elixir is given as the offering).
If you employ scrying in your work, an appropriate device such as a crystal or mirror should also be placed in the containment structure. If you are using incense for such an operation, the traditional method is to place the incense burner between the scryer and the mirror or crystal. Otherwise, it may be placed anywhere in the space. Some scryers like to place a taper candle on either side of the device, and while I can't say that method does anything at all for me, a number of others report good results with it.
1. Opening
Light incense, if used (Ambergris, or some similar scent). Open the magical field using the Lesser Ritual of the Pentagram and Lesser Ritual of the Hexagram, Star Ruby and Star Sapphire, or the Field Ritual. The usual field for practical work is the operant field, with banishing pentagrams and invoking hexagrams.
2. Preliminary Invocation
Raise energy using the Middle Pillar, Elevenfold Seal (the "First Gesture" from Liber V vel Reguli), or some other appropriate ritual method as you may know how to do.
Make the Sign of Apophis and Typhon, raising both arms and holding them straight with an angle between them of 60 degrees, and proclaim, very strongly:
Thee I invoke, who art Universe!
Thee I invoke, who art in Nature formed!
Thee I invoke, the vast and the mighty!
Source of Darkness, Source of Light.
Then make the Sign of Silence, by standing straight with one arm at your side and placing your thumb or forefinger to your lips.
3. Tuning the Space
Perform the Greater Ritual of the Hexagram for Chockmah. Beginning in the east, go to each quarter in turn and perform the following actions:
- 1. Trace the Invoking Hexagram of Saturn in brilliant white while vibrating ARARITA (ah-rah-ree-tah). The Hexagram of Saturn is used for all three supernals, but with different colors for each. The Invoking Hexagram of Saturn is traced by starting at the top point and tracing the first triangle clockwise, and then moving on to the bottom point and tracing the second triangle clockwise from there.
- Trace the symbol of the primum mobile in the center of the hexagram in deep black while vibrating EHEIEH. This symbol is usually drawn as a spiral with four arms that meet in the center.
Another form of this symbol has squared-off rather than curved arms, and is basically the reverse of the Nazi swastika - that is, rotating clockwise rather than counter-clockwise. I usually use the curved version, though, to avoid any associations with that particular chapter of history.
The space should now be tuned for the conjuration. Kether is beyond the realm of the zodiac, and therefore beyond the zodiacal attributions of Liber 963.
4A. The Rite of Approach
Begin with the conjuration of the Archangel.
Oh Glorious and Mighty METATRON, You who command and rule over the spirits of RASHITH HA-GILGALIM, Behold me, and in the name of the same your God EHEIEH, Attend and Appear before me within this circle of art! Full powers and wonders of the sephira of Kether do I rightly desire! Enlighten my understanding, encourage my heart, and manifest unto me now as I enter into and explore your spiritual realm.
At this point, vibrate the name METATRON repeatedly until the Archangel and the spirits of Kether are perceived within the Table of Art. If this is being performed as a group ritual, with everyone chanting the name together, it is helpful for the officiant or scryer to have a bell chime that can be rung once he or she perceives a presence in whatever manner. At the bell chime, the chant stops.
Then sit down on a chair or cushion and read the Simple Pathworking Induction out loud. If you are able, it is helpful to record the induction so that you can listen to it and follow along with the corresponding visualizations. Or, if you are working with a group, each person can take a turn reading during a series of rites.
Sit or lie comfortably. Close your eyes and pay attention to your breath. Feel it flowing in and out of your body at its own natural rhythm. Relax your abdomen and allow it to expand as you breathe in, and contract as you breathe out. Feel the breath flowing, allowing it to sink into your abdomen and deepen at its own pace.
Visualize your body from the outside. Around it you see a glowing field of colored light arranged in four distinct layers. Bring your attention to the innermost layer, a field of light tinted with the rich green of earth. This layer extends only an inch or so beyond the boundary of your skin. As you bring your attention to this layer, relax from the toes on up. Then take a deep breath and say to yourself, “my body is at peace.” As deep relaxation flows throughout your body, see the field of green light becoming still and receptive.
Shift your attention to the next layer, a field of light tinted with the blue of water that covers earth. This layer begins where the green layer ends and extends a few more inches beyond your body. As you focus on this layer, pay attention to your emotions and feelings. Simply observe and let them pass, allowing your attention to detach from them. Take a deep breath and say to yourself, “my emotions are at peace.” As your emotions become calm and serene, see the field of blue light becoming still and reflective.
Shift your attention to the next layer, a field of light tinted with the yellow of air that covers water. This layer begins where the blue layer ends and extends yet a few more inches beyond your body. As you focus on this layer, pay attention to your thoughts. Simply observe and let them pass, allowing your attention to detach from them. Take a deep breath and say to yourself, “my thoughts are at peace.” As your thoughts become calm and clear, see the field of yellow light becoming still and integrated.
Shift your attention to the next layer, a field of light tinted with the red of fire that burns at the heart of the sun. This layer begins where the yellow layer ends and extends yet a few more inches beyond your body. As you focus on this layer, pay attention to the sparks of will that give rise to your individual sense of being. Simply observe and let them pass, allowing your attention to detach from them. Take a deep breath and say to yourself, “my will is at peace.” As your will becomes focused, see he field of red light becoming still and distinct.
Visualize your body and the aura that surrounds it. Allow any remaining tension, stress, or worry to drain away into the earth, and as you do, see the field of ethereal light that surrounds you becoming more vibrant and harmonious. Realize that you are now observing your body, emotions, thoughts, and will from outside, and that you are more than just these facets of your personality. Take a deep breath and say to yourself, “I am.” Then pay attention to your attention.
Now, begin to focus on your purpose in this temple. We are alone in the temple. The powers await just beyond our sensing. We will now bring these powers to life in our hall. Nothing awaits us or concerns us but the Great Work, which we shall now continue as we explore the realm of Metatron, the Archangel of Kether.
Visualize an idealized form of yourself taking shape out of the light in front of your inner vision. See your astral double standing, facing you. Take some time to get the best image possible fixed in your mind. Once you have this Body of Light complete, look around the temple space from the viewpoint of your double and notice first that you are surrounded by a blank gray fog.
As the fog clears, you begin to make out the astral form of this temple around you. To the east you notice a portal take shape out of the mist. This could be a doorway, a large magick mirror, a window, or some other kind of opening large enough for you to enter. You pass through this portal, and find yourself in the realm of Metatron. Take note of all you experience here as you explore the landscape of Kether.
At this point, allow 10-15 minutes for meditation in the spirit vision, or longer if it be your will. Use a timer, to remove the temptation to keep looking at your clock, watch, or phone. When you are finished, the induction is concluded as follows.
It is now time to leave the realm of Kether. Take a few moments to finish your exploration here, and then turn back the way you came.
When you arrive at the portal, pass back through into the astral region of the temple. Stand in front of your physical body, turn around, and allow the Body of Light to merge back into your physical body. Retain all that has happened in vivid presence, while you quietly remain for awhile, with eyes still closed.
As you slowly merge back into the physical, be aware of your breath flowing, gently in and out of your body. Feel your eyes still gently closed and relaxed. Feel the movement of your abdomen as it moves away from your body as you inhale and back towards your body as you exhale. Finally, be aware of your body and the space that your body occupies.
Slowly bring your hands up to your face, cover your eyes with your hands and then gently open your eyes. Remove your hands slowly from your face, slowly look up and come back to the present space in circle.
Once you are back, stand and return to your place at the altar. Skip to Point 5 to close the rite.
4B. The Elixir Rite
Begin with the conjuration of the Archangel:
Oh Glorious and Mighty METATRON, You who command and rule over the spirits of RASHITH HA-GILGALIM, Behold me, and in the name of the same your God EHEIEH, Attend and Appear before me within this circle of art! Full powers and wonders of the sephira of Kether do I rightly desire! Enlighten my understanding, encourage my heart, and manifest unto me now as I partake of your spiritual realm.
At this point, vibrate the name METATRON repeatedly until the presence of the Archangel and spirits of Kether is perceived within the Table of Art. If this is being performed as a group ritual, with everyone chanting the name together, it is helpful for the officiant or scryer to have a bell chime that can be rung once he or she perceives a presence in whatever manner. At the bell chime, the chant stops. Then say:
O mighty EHEIEH. To thee we present this talisman of our magickal will! I ask thee, Oh Exalted One, to receive the body of this rite into the light of thy presence. As we proceed in making this Elixir of Kether, charging it with the creative energies of RASHITH HA-GILGALIM, we shall achieve a true alchemical ferment, mighty in Yetzirah and vitalized by thy blessing. In partaking of this Mystery, let there be unto us vitality of soul, increase of sight, true gnosis, and complete manifestation of the wonders of thy Sphere!
Note that the plural used here is NOT a typo or carry-over from the other elixir ritual. Even if you are working on your own, Metatron will also be partaking of the elixir in the form of an offering at the end of the rite. So there will always be at least two of you present.
Make one clockwise circumambulation, visualizing a wall of brilliant white light whirling rapidly in the same direction about the circle. When finished, the wall of light is allowed to fade. Hold the cup at heart level and say:
Creature of Wine who art established in the Sphere of Kether: by the vital force of my breath I enliven thee to perfect this work of Holy Magick in the realm of EHEIEH.
Once this is complete, join or clasp hands and make one full circumambulation of the circle, corresponding to Chockmah.
Then raise power, visualizing a continuous spiral of brilliant white light ascending from the ground at feet, whirling clockwise around body and ascending until it disappears above head. Hold this visualization, and vibrate the divine name once: EHEIEH
The join or clasp hands and vibrate once more: EHEIEH
Extend hands toward elixir cup. Visualize beams of brilliant white light emanating from both hands and entering into the cup. When the cup feels “full” end the visualization, folding hands on breast left over right. Finally, trace the symbol of the primum mobile in a horizontal plane over the cup while vibrating once more: EHEIEH
Make one more complete circumambulation of the circle. Battery: 1 (that is, knock on the altar table). Raise the cup and say:
Behold the Elixir of Kether! For all and for each it is prepared! Let each and all receive its magick virtue!
Drink and then visualize or speak any practical intent. The cup should not be entirely drained. When finished, Battery: 1. Indicate the cup, which should still contain some of the elixir. Say:
Glorious and Mighty Metatron, we make this offering unto you, that it may nourish and fortify you as you attend to your appointed tasks. Be the ferment of our spiritual alchemy mighty in the crucible of our souls! So mote it be!
The offering should be allowed to evaporate following the rite. However, this is not necessary. If it has not fully evaporated after several days, you can pour it out at any convenient outdoor location.
5. The License to Depart
Archangel METATRON and the spirits of Thy domain, because thou hast-diligently answered unto my demands, and hast been very ready and willing to come at my call, I do hereby license thee to depart unto thy proper place, without causing harm or danger unto man or beast. I charge thee to withdraw peaceably and quietly with the blessings of the great god EHEIEH, and that peace be ever continued between us. So mote it be!
7. Closing
The ritual should be closed with the Qabalistic Cross.
A couple of points: You will need to perform these rituals multiple times before you can consider yourself "initiated" into Kether. Generally speaking, this is something that the Archangel can bestow, but he won't necessarily do it the first time you ask. It depends on his estimation of your state of awareness or realization. He may also give you specific instructions to follow in order to make yourself ready for the initiation. And they can always be performed afterwards, at any time, as rites of illumination.
Especially in the case of the Rite of Approach, be sure to write up a detailed journal entry including all that you experience. A voice recorder in the temple can be helpful for astral work of whatever kind so that you can describe what is going on as it happens. You may find trouble getting into the right mindspace to experience much the first time you do this and that's okay. Just use this trick: say to yourself "If I really was projecting into the astral, I would be seeing..."
You can test spirits you encounter by vibrating divine names at them. EHEIEH is a good general one, that dispels most false visions. If you meet a spirit claiming to be Metetron, vibrate his name at it. If it really is Metatron, the vision should intensify rather than weaken. Finally, obtain from the spirit a word of power, a number, or both.
After the ritual, go back and look those up in a resource like Sephir Sephiroth or Godwin's Cabalistic Encyclopedia to see if the number or the gematria of the word is appropriate to the element of Fire. If it is, you most likely found your way to the right place. On the other hand, if you can find no connection, it is advisable to perform the rite again at some point in the future.
3 comments:
Hi. Wikipedia gives the spelling for Metatron as מטטרון (hope it shows). I think it's Mem-Tet-Tet-Resh-Vau-Nun Final. Would you consider this a viable Hebrew spelling? It sure looks appropriate to me. Thanks!
Yes. Thelemapedia (and therefore Liber 777) has the same spelling for Metatron.
http://thelemapedia.org/index.php/Tree_of_Life:Assiah
Scroll down to the archangels.
Thank you. I checked Thelemapedia after sending the previous comment. I was a bit unsure because I saw a deal of Metatron on the Solomonic group which had a different spelling - I can't remember it exactly and I can't find it right now. I'll use this one anyway ;)
Post a Comment