Monday, July 31, 2017

The Path of Initiation - Geburah

This article is Part Twelve 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, and Part Eleven can be found here.

Initiation into the sephira of Geburah is the twelfth step on the path of initiation into the mysteries of Western Esotericism. On the Kircher Tree of Life, the fifth sephira is attributed to Mars, and the corresponding vision is "The Vision of Power." The word Geburah means Severity, which alludes to both the Pillar of Severity on which the sephira is located and the fundamental Martial nature of the force of will.

The sephira 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.

"Effective" is harder to define with rites of illumination than it is with practical magick. Practical magick is relatively simple to assess - you perform an operation with a specific objective, and then record whether it succeeds or fails. Effective visionary work should obtain information from the exterior world that you could not possible know by any other means, and effective illumination work should transform you in a positive way, increasing your degree of realization and in some real sense making you a "better person."

This process can be highly subjective, and failed initiatory operations often go unrecognized. I am of the opinion that a lot of the nonsense out there from certain allegedly "advanced" magical practitioners can be traced back to these sorts of initiatory failures, and this is a problem that has been acknowledged for a long time in the tradition. To avoid this, you always need to be skeptical about any apparent attainment.

Always test spirits. 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.


The prerequisites for moving on to working with Geburah are, first, that the magician should have attained the Knowledge and Conversation of the Holy Guardian Angel, and second, that he or she should have stabilized that realization through initiation into the sephira Tiphareth. Beyond that, little else needs to be said, as these are both substantial accomplishments.

As I mentioned in the previous article, initiation into Tiphareth opens up all of the practical magical powers to the Adept - which is the traditional title for any magician who has reached the level of practice and realization corresponding to Tiphareth. It is appropriate, then, that Geburah is the sephira most closely related to practical magick in all its forms.

If you wish to seek formal initiation into an order or similar tradition corresponding to Tiphareth before moving on to Geburah, that initiation is called Adeptus Minor or Minor Adept in the Thelemic and Golden Dawn traditions. Just like with "Lesser/Greater" you should not think of "minor" as meaning "trivial." Becoming a "Minor Adept" is actually quite the magical accomplishment, and should be regarded as such.

As with the Tiphareth initiation, the presence of the Holy Guardian Angel makes much discussion of the nature this initiation pointless, or at least less meaningful than it is in the lower sephiroth. The angel should be able to answer any question that you have regarding the path in a manner that is perfectly tailored to your own experience.

Briefly, though, Geburah represents the transpersonal - that is, macrocosmic - manifestation of will, and it is for this reason that it is so closely tied to the work of practical magick. This is, after all, the fundamental nature of such operations - producing change in conformity with will. Therefore, any request related to improving your practical magical skills is appropriate at this point in your spiritual development.

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 Geburah, Kamael. The primary function of this to develop a working relationship with the Archangel and other spirits of the Geburah 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 Geburah 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 solar kamea. The reason is that 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.

A word of warning - as a beginner, DO NOT read through all these Path of Initiation rites and skip right to this one because you want to be a great and powerful practical magician. You probably will get some effect from them, but there are no short cuts. The point of the other rites is to stabilize your foundation and build up your magical strength so that when you get here, you're ready for it.

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.

Geburah operations are best performed on a Tuesday during the hour of Mars, or when Mars or Saturn are Chart Victors. Avoid any time during which the Chart Victor is Venus or the Moon. Also, you can improve your results by employing simple electional timing.

1. Opening

Light incense, if used (tobacco, pepper, dragon's blood). 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 Mars (Sephirothic). Beginning in the east, go to each quarter in turn and perform the following actions.

  1. 1. Trace the Hexagram of Mars in Scarlet Red while vibrating ARARITA (ah-rah-ree-tah). The hexagram of Mars is traced by starting at the upper left point and tracing the first triangle clockwise, and then moving on to the lower right point and tracing the second triangle clockwise from there.
  2. Trace the symbol of Mars in the center of the hexagram in emerald green while vibrating ELOHIM GIBOR (el-o-heem gee-bor).
The final figure being traced to all four directions should look like this:


Once you have returned to face the east, read or recite the Scorpio chapter followed by the Aries chapter from Liber 963:

Scorpio (Mars Nocturnal)

1. O Thou God of the Nothingness of All Things! Thou who art neither the Formless breath of Chaos; nor the exhaler of the ordered spheres: O Thou who art not the cloud-cradled star of the morning; nor the sun, drunken upon the mist, who blindeth men! I deny Thee by the powers of mine understanding; Guide me in the unity of Thy might, and lead me to the fatherhood of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

2. O Thou God of the Nothingness of All Things! Thou who art neither the vitality of worlds; nor the breath of star-entangled Being: O Thou who art not horsed 'mid the centaur clouds of night; nor the twanging of the shuddering bowstring of noon! I deny Thee by the powers of mine understanding; Throne me in the unity of Thy might, and stab me with the javelin of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

3. O Thou God of the Nothingness of All Things! Thou who art neither the Pan-pipe in the forest; nor life's blue sword wrapped in the cloak of death: O Thou who art not found amongst the echoes of the hills; nor in the whisperings that wake within the valleys! I deny Thee by the powers of mine understanding; Crown me in the unity of Thy might, and flash me as a scarlet tongue into Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

4. O Thou God of the Nothingness of All Things! Thou who art neither the Crown of the flaming storm; nor the opalescence of the Abyss: O Thou who art not a nymph in the foam of the sea; nor a whirling devil in the sand of the desert! I deny Thee by the powers of mine understanding; Bear me in the unity of Thy might, and pour me forth from out the cup of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

5. O Thou God of the Nothingness of All Things! Thou who art neither the formulator of law; nor the Cheat of the maze of illusion: O Thou who art not the foundation-stone of existence; nor the eagle that broodeth upon the egg of space! I deny Thee by the powers of mine understanding; Swathe me in the unity of Thy might, and teach me wisdom from the lips of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

6. O Thou God of the Nothingness of All Things! Thou who art neither the fivefold root of Nature; nor the fire-crested helm of her Master: O Thou who art not the Emperor of Eternal Time; nor the warrior shout that rocketh the Byss of Space! I deny Thee by the powers of mine understanding; Raise me in the unity of Thy might, and suckle me at the swol'n breasts of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

7. O Thou God of the Nothingness of All Things! Thou who art neither the golden bull of the heavens; nor the crimsoned fountain of the lusts of men: O Thou who reclinest not upon the Waggon of Night; nor restest Thine hand upon the handle of the Plough! I deny Thee by the powers of mine understanding; Urge me in the unity of Thy might, and drench me with the red vintage of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

8. O Thou God of the Nothingness of All Things! Thou who art neither the starry eyes of heaven; nor the forehead of the crowned morning; O Thou who art not perceived by the powers of the mind; nor grasped by the fingers of Silence or of Speech! I deny Thee by the powers of mine understanding; Robe me in the unity of Thy might, and speed me into the blindness of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

9. O Thou God of the Nothingness of All Things! Thou who art neither the forge of Eternity; nor the thunder-throated womb of Chaos: O Thou who art not found in the hissing of the hail-stones; nor in the rioting of the equinoctial storm! I deny Thee by the powers of mine understanding; Bring me to the unity of Thy might, and feast me on honeyed manna of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

10. O Thou God of the Nothingness of All Things! Thou who art neither the traces of the chariot; nor the pole of galloping delusion: O Thou who art not the pivot of the whole Universe; nor the body of the woman-serpent of the stars! I deny Thee by the powers of mine understanding; Lead me in the unity of Thy might, and draw me unto the threshold of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

11. O Thou God of the Nothingness of All Things! Thou who art neither the moaning of a maiden; nor the electric touch of fire-thrilled youth: O Thou who art not found in the hardy kisses of love; nor in the tortured spasms of madness and of hate! I deny Thee by the powers of mine understanding; Weight me in the unity of Thy might, and roll me in the poised rapture of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

12. O Thou God of the Nothingness of All Things! Thou who art neither the primal cause of causes; nor the soul of what is, or was, or will be: O Thou who art not measured in the motionless balance; nor smitten by the arrow-flights of man! I deny Thee by the powers of mine understanding; Shield me in the unity of Thy might, and reckon me aright in the span of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

13. O Thou God of the Nothingness of All Things! Thou who art neither the breathing influx of life; nor the iron ring i' the marriage feast of death: O Thou who art not shadowed forth in the songs of war; nor in the tears or lamentations of a child! I deny Thee by the powers of mine understanding; Sheathe me in the unity of Thy might, and kindle me with the grey flame of Thine all-pervading Nothingness; for Thou art all and none of these in the fullness of Thy Not-Being.

Amen, and Amen of Amen, and Amen of Amen of Amen, and Amen of Amen of Amen of Amen.

Aries (Mars Diurnal)

1. O Thou snow-clad volcan of scarlet fire, Thou flamecrested pillar of fury! Yea, as I approach Thee, Thou departest from me like unto a wisp of smoke blown forth from the window of my house.

2. O Thou summer-land of eternal joy, Thou rapturous garden of flowers! Yea, as I gather Thee, my harvest is but as a drop of dew shimmering in the golden cup of the crocus.

3. O Thou throbbing music of life and death, Thou rhythmic harmony of the world! Yea, as I listen to the echo of Thy voice, my rapture is but as the whisper of the wings of a butterfly.

4. O Thou burning tempest of blinding sand, Thou whirlwind from the depths of darkness! Yea, as I struggle through Thee, through Thee, my strength is but as a dove's down floating forth on the purple nipples of the storm.

5. O Thou crowned giant among great giants, Thou crimson-sworded soldier of war! Yea, as I battle with Thee, Thou masterest me as a lion that slayeth a babe that is cradled in lilies.

6. O Thou shadowy vista of Darkness, Thou cryptic Book of the fir-clad hills! Yea, as I search the key of Thy house I find my hope but as a rushlight sheltered in the hands of a little child.

7. O Thou great labour of the Firmament, Thou tempest tossed roaring of the Aires! Yea, as I sink in the depths of Thine affliction, mine anguish is but as the smile on the lips of a sleeping babe.

8. O Thou depths of the Inconceivable, Thou cryptic, unutterable God! Yea, as I attempt to understand Thee, my wisdom is but as an abacus in the lap of an aged man.

9. O Thou transfigured dream of blinding light, Thou beatitude of wonderment! Yea, as I behold Thee, mine understanding is but as the glimpse of a rainbow through a storm of blinding snow.

10. O Thou steel-girdered mountain of mountains, Thou crested summit of Majesty! Yea, as I climb Thy grandeur, I find I have but surmounted one mote of dust floating in a beam of Thy Glory.

11. O Thou Empress of Light and of Darkness, Thou pourer-forth of the stars of night! Yea, as I gaze upon Thy Countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire.

12. O Thou crimson gladness of the midnight, Thou flamingo North of brooding light! Yea, as I rise up before Thee, my joy is but as a raindrop smitten through by an arrow of the Western Sun.

13. O Thou golden Crown of the Universe, Thou diadem of dazzling brightness! Yea, as I burn up before Thee, my light is but as a falling star seen between the purple fingers of the Night.

Amen, and Amen of Amen, and Amen of Amen of Amen, and Amen of Amen of Amen of Amen.

The space should now be tuned for the conjuration.

4A. The Rite of Approach

Begin with the conjuration of the Archangel.

Oh Glorious and Mighty KAMAEL, You who command and rule over the spirits of MADIM, Behold me, and in the name of the same your God ELOHIM GIBOR, Attend and Appear before me within this circle of art! Full powers and wonders of the sephira of Geburah 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 KAMAEL repeatedly until the Archangel and the spirits of Geburah 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 Kamael, the Archangel of Geburah.

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 Haniel. Take note of all you experience here as you explore the landscape of Geburah.

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 Geburah. 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 KAMAEL, You who command and rule over the spirits of MADIM, Behold me, and in the name of the same your God ELOHIM GIBOR, Attend and Appear before me within this circle of art! Full powers and wonders of the sephira of Geburah 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 KAMAEL repeatedly until the presence of the Archangel and spirits of Geburah 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 ELOHIM GIBOR. 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 Geburah, charging it with the creative energies of MADIM, 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, Haniel 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 scarlet red 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 Geburah: by the vital force of my breath I enliven thee to perfect this work of Holy Magick in the realm of ELOHIM GIBOR.

Once this is complete, join or clasp hands and make five full circumambulations of the circle, corresponding to Geburah.

Then raise power, visualizing a continuous spiral of scarlet red 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: ELOHIM GIBOR

The join or clasp hands and vibrate once more: ELOHIM GIBOR

Extend hands toward elixir cup. Visualize beams of scarlet red 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 Mars in a horizontal plane over the cup while vibrating once more: ELOHIM GIBOR

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 Geburah! 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 Kamael, 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 KAMAEL 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 ELOHIM GIBOR, 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 probably need to perform these rituals multiple times before you can consider yourself "initiated" into Yesod. Generally speaking, this is something that the Archangel can bestow, but he won't necessarily do it the first time you ask. Or, maybe he will. 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. You can also use the godname called upon in the ritual, ELOHIM GIBOR. If you meet a spirit claiming to be Kamael vibrate his name at it. If it really is Kamael, 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, maybe after doing an Elixir Rite or two.

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Dacia Pacea said...

If I am to construct a sigil for Kamael, is it okay if I transliterate the name into K-M-A-L? So far I've found the Hebrew writing for Chamuel, but I don't know if it's appropriate to use that for making the sigil... Any thoughts? Thanks!

Scott Stenwick said...

The spelling from 777 is Kaph-Mem-Aleph-Lamed, so if you were transliterating into English that is how you would do it. Some scholars think that this is an alternate spelling for Chamuel or Qemuel, so either of those might be appropriate as well.

Dacia Pacea said...

Thank you very much!

Dacia Pacea said...

Quick question - Crowley writes Haniel as He-Aleph-Nun-Yod-Aleph-Lamed, but I've also found it written as He-Nun-Yod-Aleph-Lamed. The latter version makes more sense to me, like I'm the case of Raphael for instance Resh-Peh-Aleph-Lamed, without including the first Aleph. What do you think?

Scott Stenwick said...

There is a lot of spelling variation in the old magical sources, especially when going from Hebrew to English and back. I use the Crowley spelling for consistency, but feel free to experiment with the other version. We might very well find out at some point that it's more accurate anyway.

Dacia Pacea said...

I will use the latter version and see what happens. I've been using the grimoire sigils for the archangels so far, so I wouldn't know. But I take your word for it. Thank you!

Dallan said...


I have done the rituals with elixirs
and it has helped me a lot,
the dreams are more lucid, my evocations are better, I feel the presence of my HGA
THANK YOU MESTRE SCOTT !!!
The results were better than I expected
thank you very much!! <3