May 23, 2015

Goetia evocation: Astaroth

"The Twenty-ninth Spirit is Astaroth. He is a Mighty, Strong
Duke, and appears in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper...... He gives true answers of things past, present, and to come, and can discover all secrets. He will declare wittingly how the Spirits fell, if desired, and the reason of his own fall. He can make men wonderfully knowing in all liberal sciences. He rules 40 Legions of Spirits." - Illustrated Goetia



There is no mystery that the great Duke Astaroth (as per hierarchy in the Book of Abramelin) and one of the three Kings (as per Grimorium Verum) is non-different from the ancient Goddess Astarte.

In theory this info yields no advantage but when actually evoking Goddess instead of a "demon", well, there is a huge difference. Mere intention to evoke a deity instead of a "demon" provides completely different reality IF and WHEN one is up to the paradigm shift, of course.

For one, a Deity will never try to screw you up and thus the whole situation changes considerably. There is no need for any kind of protection (circle, triangle, ring etc. etc.) and the "rules of engagement" are quite different.

I have worked with spirit Astaroth before (after the Abramelin operation) I actually looked into the ontology of his name and presence; he is a great and powerful spirit, no doubts there.

But when working with Goddess Astarte, I was ready to open up more and to dispense with my usual guard and protection which in itself can be a draw back. Opening up, on the other hand, can be and indeed is a huge benefit.

She is so kind, loving and also quite powerful. All of the attributes that are assigned to Astaroth are in Her as well and of course under Her control. And She is more then ready to offer Her support to anyone willing to work with Her. And, She is lovely to behold as well.

She is so loving and caring, way beyond my capacity to describe it. It is really worth the effort to change the attitude and evoke Her, keeping in mind that She is actually the "demon" Astaroth.

Astaroth being one of the three Kings as outlined in GV, evoking Astarte (with the consciousness that the king "demon" is actually Her), brings entirely different complexion on the matter. All of the subordinate spirits in the administration of Astaroth will be easier to deal with if one knows that it is the Goddess, not a demon, that is in charge. And again, She is more then willing to assist a magician in any way possible.

And, of course, there is the Astaroth's kinship with the one king from the the GV, which in turn offers many advantages while working the spirits from the said Grimorium.

:)

May 21, 2015

GV spirit: Elantiel

I have been working with Elantiel (or Claunech, a spirit from Grimorium Verum (see the blog on the GV op. here >>) for some time now.

GV book shares about him:
"Claunech, also known as Elantiel or Chaunta, has power over riches, causes treasures to be found. He can give great riches to he who makes a pact with him, for he is much loved by Lucifer. It is he who causes money to be brought. It is also said that he has power over merchandise and wares. Th ose who make an agreement with him, he wil show where to find treasure and wil impart to ye the wisdom to a tain wealth."

In the first evocation he was willing to take on the task, he even asked a few questions to clarify my request.

I evoked him again after a week or so, with intention to offer him incense, perfume etc..., thanking him for his assistance.
Scirlin was present during this particular operation, she made Elantiel come to my side.

Anyway, Elantiel seemed happy with my offerings and so was I. I felt warm inside, knowing that spirit was pleased.

Few days after that I summoned him directly, this time with clear intention and request.
He appeared with all his majesty, he shows himself to me in the form of a rich king, all in gold-ware. :)

I asked him if I need to perform the operation outlined in GV book for money and he said that there is no need to use that procedure. "I will help you.", I heard.

So, I requested of him 2.000 €, in hard cash, either in EUR coins or in money bills.
My intention was firm, thoughts clear. I knew that he can deliver, I put my
trust in him (or god through him - there is no god but man, actually).
He said that he will manifest money into my pocket.

Well, a week or so after that, there was still no money in my pockets LOL, but
I got more then 2K eur from two people that were owing me money.
In fact, I got 50% more money then I requested of him.
So, the money did end up in my jacket pocket. :)

Elantiel, thank you!

Today, I performed a thank-you-ritual, I used the black mirror this time; I summoned him and he came, the mirror was bursting with his presence. It was like he is on the other side of "reality", using only the mirror for his manifestation into my "reality".
I offered him fire, water, perfume, incense and a quartz crystal.

It was a lovely ceremony, he was most pleased. He actually requested to pour perfume and water over the crystal, and to put out the candle.
I obliged him and he was very pleased. I actually saw him smiling.

I also gave him new assignment, he took it without questions.
After that, I gave him a customized license to depart and that was it.

All in all, a successful Elantiel operations from the day one.


Elantiel sigil

May 4, 2015

There is None Else Beside Him

1. There is None Else Beside Him

Ein Od Milvado
The Book of Shamati, Article # 1
I heard on Parashat Yitro, 1, February 6, 1944

It is written, “there is none else besides Him.” This means that there is no other force in the world that has the ability to do anything against Him. And what man sees, that there are things in the world that deny the Higher Household, the reason is that this is His will.

And it is deemed a correction, called “the left rejects and the right adducts,” meaning that which the left rejects is considered correction. This means that there are things in the world, which, to begin with, aim to divert a person from the right way, and by which he is rejected from Sanctity.

And the benefit from the rejections is that through them a person receives a need and a complete desire for the Creator to help him, since he sees that otherwise he is lost. Not only does he not progress in his work, but he sees that he regresses, that is, he lacks the strength to observe Torah and Mitzvot even in Lo Lishma (not for Her Name). That only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.

And he, who always feels that the shattered is greater than the whole, meaning that there are many more descents than ascents, and he does not see an end to these states, and he will forever remain outside of holiness, for he sees that it is difficult for him to observe even as little as a jot, unless by overcoming above reason. But he is not always able to overcome. And what shall be the end?

Then he comes to the decision that no one can help him but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart, and truly bring him nearer to eternal adhesion with God. It thus follows, that all the rejections he had experienced had come from the Creator.

This means that it was not because he was at fault, that he did not have the ability to overcome. Rather, for those people who truly want to draw near the Creator, and so they will not settle for little, meaning remain as senseless children, he is therefore given help from Above, so he will not be able to say that thank God, I have Torah and Mitzvot and good deeds, and what else do I need?

And only if that person has a true desire will he receive help from Above. And he is constantly shown how he is at fault in his present state. Namely, he is sent thoughts and views, which are against the work. This is in order for him to see that he is not one with the Lord. And as much as he overcomes, he always sees how he is farther from holiness than others, who feel that they are one with the Creator.

But he, on the other hand, always has complaints and demands, and he cannot justify the Creator’s behavior, and how He behaves toward him. This pains him. Why is he not one with the Creator? Finally, he comes to feel that he has no part in holiness whatsoever.

Although he occasionally receives awakening from Above, which momentarily revives him, but soon after he falls into the place of baseness. However, this is what causes him to come to realize that only God can help and really bring him closer.

A man must always try and cleave to the Creator; namely, that all his thoughts will be about Him. That is to say, that even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely, that there is another authority which prevents him from entering holiness, and which can bring benefit or harm.

That is, he must not think that there is the force of the Sitra Achra (Other Side), which does not allow a person to do good deeds and follow God’s ways. Rather, all is done by the Creator.

The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot (shells), that person is in a state of “serving other gods.” It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, by that he is committing a sin.

Furthermore, he who says that man has his own authority, that is, he says that yesterday he himself did not want to follow God’s ways, that too is considered committing the sin of heresy. Meaning that he does not believe that only the Creator is the leader of the world.

But when he has committed a sin, he must certainly regret it and be sorry for having committed it. But here too we should place the pain and sorrow in the right order: where does he place the cause of the sin, for that is the point that should be regretted.

Then, one should be remorseful and say: “I committed that sin because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth.” That is to say that the Creator gave him a desire and craving to amuse himself and breath air in a place of stench.

(And you might say that it is written in books, that sometimes one comes incarnated as a pig. We should interpret that, as he says, one receives a desire and craving to take liveliness from things he had already determined were litter, but now he wants to receive nourishment from them).

Also, when one feels that now he is in a state of ascent, and feels some good flavor in the work, he must not say: “Now I am in a state that I understand that it is worthwhile to worship the Creator.” Rather he should know that now he was favored by the Creator, hence the Creator brought him closer, and for this reason he now feels good flavor in the work. And he should be careful never to leave the domain of Sanctity, and say that there is another who operates besides the Creator.

(But this means that the matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Lord has favored him and afterwards did not.)

Likewise, when he regrets that the Creator does not draw him near, he should also be careful that it would not be concerning himself, meaning that he is remote from the Creator. This is because thus he becomes a receiver for his own benefit, and one who receives is separated. Rather, he should regret the exile of the Shechina (Divinity), meaning that he is causing the sorrow of Divinity.

One should imagine that it is as though a small organ of the person is sore. The pain is nonetheless felt primarily in the mind and in the heart. The heart and the mind, which are the whole of man. And certainly, the sensation of a single organ cannot resemble the sensation of a person’s full stature, where most of the pain is felt.

Likewise is the pain that a person feels when he is remote from the Creator. Since man is but a single organ of the Holy Shechina, for the Holy Shechina is the common soul of Israel, hence, the sensation of a single organ does not resemble the sensation of the pain in general. That is to say that there is sorrow in the Shechina when the organs are detached from her, and she cannot nurture her organs.

(And we should say that this is what our sages said: “When a man regrets, what does Shechina say? ‘It is lighter than my head.’”). By not relating the sorrow of remoteness to oneself, one is spared falling into the trap of the desire to receive for oneself, which is considered separation from holiness.

The same applies when one feels some closeness to holiness, when he feels joy at having been favored by the Creator. Then, too, one must say that one’s joy is primarily because now there is joy Above, within the Holy Shechina, at being able to bring her private organ near her, and that she did not have to send her private organ away.

And one derives joy from being rewarded with pleasing the Shechina. This is in accord with the above calculation that when there is joy for the part, it is only a part of the joy of the whole. Through these calculations he loses his individuality and avoids being trapped by the Sitra Achra, which is the will to receive for his own benefit.

Although, the will to receive is necessary, since this is the whole of man, since anything that exists in a person apart from the will to receive does not belong to the creature, but is attributed to the Creator, but the will to receive pleasure should be corrected to being in order to bestow.

That is to say, the pleasure and joy, which the will to receive takes, should be with the intention that there is contentment Above when the creatures feel pleasure, for this was the purpose of creation – to benefit His creations. And this is called the joy of the Shechina Above.

For this reason, one must seek advice as to how he can bring contentment Above. And certainly, if he receives pleasure, contentment shall be felt Above. Therefore, he yearns to always be in the King’s palace, and to have the ability to play with the King’s treasures. And that will certainly cause contentment Above. It follows that his entire longing should be only for the sake of the Creator.


Reposted from Kabbalah.info web site
Original text >>

May 2, 2015

Goetia evocation: King Paimon

Illustrated Goetia shares:
"The Ninth Spirit in this Order is Paimon, a Great King ..... He has a great voice, and roars at his first coming, and his speech is such that the Magician will not be able to understand him unless compelled. He can teach all arts and sciences, and other secret things. He can reveal to you what the Earth is, and what holds it up
in the Waters; and what mind is, and where it is; or any other thing
you may desire to know. He gives Dignity, and confirms the same. He binds or makes any man subject unto the Magician if he so desire it. He gives good Familiars, who can teach all arts. He is to be observed towards the West. He is of the Order of Dominations.(Dominions) He has under him 200 Legions of Spirits, and part of them are of the Order of Angels, and the other part of Potentates...."



Luciferian Goetia paints a different picture:
"Paimon is an angel-daimon of Lucifer, whom appears as a man crowned upon a camel. This spirit is a familiar of musick, thus by invoking Paimon one may work through an avenue of self-initiation through creating musick.
Paimon is a powerful Angelick King of the Witchcraft, whom has 200 Legions of spirits – half are the Orders of Angels, the others being Potentates. Paimon appears with two Spirit/Djinn – Label and Ablim who are referred to as Kings. Paimon is perhaps one of the most significant Angelick Rulers, which along with Astaroth (whom is more bestial/demonic in nature and appearance) opens the way to the “Grail” of Lucifer’s crown – the perception of “I” and the mind separate from the universe.
Paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. Paimon sometimes appears as an angelick spirit with a flaming sword. His office is Guardian of the Path through Leviathan, the Guardian of the Depths and Subconscious."



Paimon is listed in the Book of Abramelin as one of the eight dukes under the four kings. He is one of the four cardinal directions' dukes who give a loyal spirit servant (in the Abramelin operation). His servant has served me very well right from the start; his six hours duty is from midnight to 6am.

I did a semi-goetia evocation (no protective circle or triangle, dark mirror, magickal ring or wand, no threats with punishments etc.), I summoned him knowing that I have already got his allegiance in the Abramelin operation ritual.

Here's what transpired:

As soon as I intended tomevoke him and uttered his name, energy in the room changed somewhat. I repeated his name in soft voice and I heard: "I am here."
I made sure that my awareness was focused on my HGA and I did not open my energy body to the presence of a demon. No need to do that.

After a while I heard again: "I am here, what do you want?"

I said out loud that I first want to see his true form. Immediately I saw him riding a powerful white horse with beaming red eyes. He was seated on the horse as a king, mighty and strong.

I said that in the Goetia text he is listed as one of the 72 spirits. He remained silent. I asked then what are his abilities, what he can do. He then started to list the things that are already known from the texts and also some other things that are not.

I asked him what about finances and healing of diseases. He said: "That's easy. Wealth comes from within." I understood that he confers dignity, charismatic presence, power and success and that is his way of providing material fortune. He did not deny.

He also said that he can make me strong and invincible and that he can confer upon me the innermost secrets of others. "I can bind to you anyone you desire.", he said. I asked him what does that entail and he explained that he can make any person do my biding, unconditionally. I thought for a few moments - I have no need for a drone like person to follow me around, so I asked him what about demons and other spirits. He said: "I can bind to you only those that are under my command."

At this point I remembered his obedient servant from the Abramelin operation and thanked him for it.
He said nothing.

At this point it become crystal clear in my mind that he is simply following the oath he took at the Abramelin ritual and that's why he is so submissive.

I also gave him a rather important task and he accepted it without question. I also demanded that in a day he provides me with a sign that the result is being delivered.
I said that if he delivers, my Kali might be more merciful with him. I saw his face in the expression of obedience, maybe even a trace of fear.
After a thought or two, I added that I might propagate his sigil on the internet if he fulfills my request. He remained as before, saying nothing. Truly a king's composure.

I gave him license to depart and balance with Star Ruby.

It is a few hours after the evocation now and I already sense the effects. Holy magick turns even the most powerful spirits into angels, as it were.
:)
Will post an update when more results start to manifest.



An update:
Goetia evocation: Paimon (II.) >>