Magic squares of abramelin. Just in case, a warning from Uncle Alistair about Abramelin squares. Holy Guardian AngelGrimoire Research
HAGIT - the spirit of Anael, rules the planet Venus.
PHIL - the spirit of Gabriel, rules the planet Luna.
PHALENE - the spirit of Samael, rules the planet Mars.
DARKHUL - revenge on the devils, tears the devils apart.
BETAEL - miracles created by Joshua.
VOAEL - the spirit of ghosts, ghosts.
ZAIMEL - the spirit of the thunder wand.
Getatia - the spirit of prophecy.
TETATIA - the spirit of knowledge.
ALEPTA - the spirit of the ancestors.
BETAL - the spirit of knowledge.
GIMEL is the spirit of the ghosts of Adam.
DALETE - the spirit of the earthly paradise.
FALET - the spirit of courage.
KAMAEL - the spirit of courage, victory, the light of the Sun.
TGAAANTHEL - spirit-soothsayer.
GANIEL is the spirit of gems.
OFIL - the spirit of piety.
VERALIAN is the spirit of love and passion.
BOSUM - the spirit of the world of the dead.
KRAM is the spirit of earthquakes.
FAGOTT - the spirit of bad weather, Punishment of God.
SHIRKH - the spirit of thunder and lightning.
BARAEL - the spirit of wealth, has the form of a deer.
GURAM - the Supreme King of the mental world, knows all the information of the Universe.
NETONIEL - the spirit of good luck.
DEVACHIA - the patron saint of princes.
VALIABEL is the spirit of life force.
GRIZLE and DROCHLO are the spirit of the informant.
GETANIEL is the patron and helper of magic.
OVCHIEL, OESHIEL, OSEKHTEL - lead through the dark worlds
The Book of Abramelin is a German magical text supposedly written by Abraham of Worms in the early 15th century. It describes how to summon and bind your Holy Guardian Angel with an unbreakable bond. This angel becomes the main teacher and spiritual mentor of the applicant. Through this, the aspirant gains the ability to work magic, command spirits of a lower rank and, most importantly, more successfully strive for a higher state of spiritual purity.
Since you are reading my article, it can be assumed that you are already familiar with this famous grimoire, or at least interested in its history and content. However, finding useful information about it can be difficult. A lot has been written about the semi-annual (or year and a half) Rite of Abramelin set forth in this book, but almost no one has written about what happens after the rite is completed. However, relatively recently I published an article on abramelin spirit magic, in which I outlined the general principles of working with spirits and talismans according to this system - work that begins after the completion of the main rite. Now I want to talk about how interaction develops not with lower spirits, but with the Holy Guardian Angel himself.
Many readers of The Book of Abramelin mistakenly believe that the rite described in it is just an evocation ceremony. Of course, they say, this ritual is very long and requires deep immersion, but, nevertheless, this is just such a way to call on an extremely powerful angel. And this angel, they hope, will instantly answer all your questions about life, the universe, and everything else, and endow you with all the miraculous powers you desire. So you will suddenly turn into a great magician, and Abramelin will never be useful to you again. After all, you have already taken from him everything that he can give.
If you think so, then I can assure you, you are deeply mistaken. In this article, I will talk about what you can most likely expect in last days initiatory rite as such and in the following weeks, months and years. I will try to debunk popular myths about Abramelin and explain that the Book of Abramelin itself contains a system designed for lifelong practice. Take note of this and let's get started!
The Rite of Abramelin is not just a ceremony to summon an angel. This is the rite of coronation
The rite of Abramelin is very famous, but it remains one of the most misunderstood in the Western esoteric tradition. As already mentioned, on a superficial examination, many mistake it for an elaborate and lengthy angelic evocation ceremony aimed at establishing contact with a mysterious and powerful entity called the "Holy Guardian Angel". And many believe that it is this contact that is called "knowledge and conversation" with the Guardian Angel, but in fact it is not.
The rite of Abramelin does involve communion with an angel. However, communication, that is, “interview”, is only half of the concept of “knowledge and interview”. To learn how to talk with your Guardian Angel, the "Book of Abramelin" is not needed. If that's all you want, then just live righteously, pray about it every night before you go to sleep, and do silent meditation every day, and after a while you will get the result. As Agrippa writes, this angel
... directs the life of the soul and puts good thoughts into the mind, invariably striving to enlighten us, although we do not always notice it; those of us who are cleansed and live in peace and quiet, they hear him; and then, as it were, he speaks to us and reveals to us his voice, previously inaudible, and works day after day in order to lead us to holy perfection.
In other words, the Holy Guardian Angel is constantly with us, and in order to perceive it, you just need to achieve the right state of purity and clarity. If you are familiar with the Rite of Abramelin, you know that it satisfies Agrippa's requirements of purification and serenity. However, these conditions can be met without Abramelin. I know of several people who have obtained an interview with the Holy Guardian Angel on their own; for some it took several months, for others it took several years. Moreover, I even know a few people to whom their angel came on his own initiative - not because they sought his attention, but simply because of the work they did in other magical or mystical traditions. (In such cases, the angel often appears in a dream or in the course of ceremonial work aimed at some other goal.) The basis of communication with the Guardian Angel is the aspiration to the Highest and devotion to the cause of self-improvement and purification.
So, why, then, is all this exhausting operation of Abramelin needed, if it is possible to establish contact with your Holy Guardian Angel without it? The first half of the expression "knowledge and conversation" gives the answer. The word "cognition" here should not be understood as a statement that you have studied something and now know that it exists. This word is used in a biblical sense and means a direct, immediate and deeply personal experience of interacting with someone.
There is a more appropriate Greek term for this idea, gnosis. In the Western esoteric tradition, gnosis is often referred to as the experience of high spiritual states. To know something on an intellectual level, it is enough to read a book, but gnosis comes only through direct personal experience. If you have acquired divine gnosis, that is, you have known God in this sense, this means that the deity has come into direct contact with you. Thus, to “know” your Holy Guardian Angel means to establish a close personal connection with him in the highest spiritual sense. Just as a husband "knows" his wife, so the aspirant in the Rite of Abramelin connects with his Guardian Angel - spiritually and physically. It is a marriage in which two become as one.
This idea is, of course, far from new. Studying the ancient traditions of shamanism, we find that the newly minted shaman often married his patron deity - in the literal sense of the word. He took a wife from the world of spirits (and a shaman, respectively, a husband), and these spirit spouses became the source of all the magical powers, healing and prophetic abilities that the shaman possessed.
One ancient shamanic tradition that originated in Africa and has survived to the present day is called "Lukumi"; in the New World it is better known as santeria. To become a priest of Lukumi (and the priests in this religion are called "santo", which means "holy"), you need to go through a ritual called "osha". This is a coronation ceremony - in the sense that the spirit (orisha), which patronizes the future priest, is "seated in his head." In other words, the spirit-orisha is called to enter into the initiate forever: from now on, the priest will be "possessed" by him constantly; the two actually become one. In some traditions this is referred to as "proclaiming a saint". This ceremony is called coronation because the orisha settles in the head of the priest, and the head, as the highest point of the body and the seat of consciousness, is most closely connected with the heavenly world of spirits.
Those who have studied the Rite of Abramelin will probably notice similarities with the process of initiation into the priesthood of Santeria. This process begins with a seven-day ceremony (actually, osha), during which the orisha spirit is invoked and tied to the applicant. (To make it easier for the spirit to enter the head, the applicant is shaved bald.) From this ritual, the orisha gets tired and falls asleep for a while. Meanwhile, the aspirant spends a year and a day in seclusion, performing purification rites. During this period, he must dress only in white, follow a vegetarian diet and not leave the house at night. At the end of the year, regular ceremonies are held to feed and awaken the sleeping orisha, and as a result, a new santo, a living vessel of the deity, comes into the world.
The process described in the Book of Abramelin is essentially the same as that of Santeria, although the period of purification in it precedes the seven-day coronation ritual. In the original German version of the rite, the aspirant is ordered to lead a solitary life and perform purifications for a year and a half (three 6-month stages). In a later French version, this period is reduced to half a year (or three stages of 2 months each). The applicant must also follow a vegetarian diet and fast from time to time. Daytime sleep is not encouraged - which means that it will be simply inconvenient for the applicant to leave the house at night. During the last months, the aspirant must wear a white robe when going to the chapel. And finally, the process ends with a seven-day ritual, during which the aspirant invokes the Guardian Angel and unites with him in unbreakable bonds.
In fact, equivalent procedures are found in one form or another in many cultures and traditions around the world. Let us remember Moses, who spent forty days and forty nights alone on the top of the mountain, and when he came down, “his face began to shine with rays” (Ex. 34:29). A similar phenomenon accompanied the Transfiguration of Jesus: “His face shone like the sun” (Matthew 17:2). Catholic saints - those who have experienced an ecstatic spiritual transformation - are depicted with halos; and it is worth noting that Christian monks, according to tradition, also shave their tonsure on their heads. The tonsure is often interpreted as a symbol of renunciation of the material world, but I have heard from at least one priest that it is actually a symbolic entrance for the Holy Spirit.
The "Book of Abramelin" does not require tonsure to be shaved. However, according to the French version of the text, during the first two days of communication with the angel, the applicant must stage his own funeral (put on a sackcloth, cover his face with a veil and sprinkle ashes on his head), and then lie like a corpse for several hours, head to the foot of the altar - that is, at the very place where he called his Guardian Angel for several months in a row. On the third day, the applicant enters the chapel in a clean white robe (a reminder of the Resurrection and Transfiguration of Jesus); it is believed that he now knew his Guardian Angel. He spends the whole day in an interview with the Angel. In fact, he was crowned - and now became, so to speak, constantly possessed by his Angel. The two were married and became one flesh.
So, the Abramelin operation, like the osha ceremony, is a rite that turns a person into a living saint (or prophet), and not just a complex evocation procedure. Of course, the applicant calls the angel at the same time - but not for the sake of a brief meeting, after which the angel will be given permission to leave. If you do everything right, the angel will never leave, and you will constantly have to share your consciousness with another being.
What should the new Prophet of Abramelin expect?
One of the biggest problems that aspirants working on the Abramelin system face is the possible disappointment on the very last day, that very “Day X”, when the magician dresses in white and enters the chapel to begin the long-awaited conversation with the Angel- Guardian. If the applicant carried out the operation sincerely, then we can safely say: he put everything that he had in his soul, all his hope and faith, on the result. And it is understandable that he expects a deep and exciting spiritual revelation. In the end, Abramelin himself describes his own meeting with the angel as follows:
And then for the first time you will be able to test whether you have spent your six moons with benefit and see how well and worthily you have worked in search of the wisdom of the Lord; for you will see how your guardian angel will appear in incomparable beauty before you; and will converse with you and speak in words filled with such love and kindness and such sweetness that no human language can express it. And he will breathe into you great contentment with the fear of God, listing you the blessed gifts that you received from God; and, having brought to your memory the sins with which you have offended Him throughout your life, he will instruct you and give you instruction on how to propitiate Him with a pure, pious and measured life, and honest and praiseworthy deeds, and all that God commands you. After that, he will reveal to you true wisdom and holy magic, and show you where you went wrong in your operations, and how from now on you should act in order to overcome the evil spirits and finally achieve the desired goals. And he will give a promise that he will never leave you, but will be your protector and assistant until the end of your days - on the only condition that you obey his orders and never offend your Creator of your own free will. In a word, he will receive you with such love that this story of mine will seem in comparison with what you will experience yourself.
Sadly, this story misleads many, many. This does not mean that Abramelin admits inaccuracies in something or simply lies. In fact, everything will really happen exactly as described. But it is highly likely that all this will not happen immediately and not on that last day of the operation, when the magician is promised the first conversation with the angel. It is possible that with Abraham of Worms everything described happened overnight, but it is also quite likely that he is speaking metaphorically and tells not about the events of one day, but about what should be expected in the distant future. We will probably never know this.
But here's what I can say, both from my own experience and from the experience of other people who have performed this ritual: you should not expect that such a "vision of Ezekiel" will visit you on the notorious "Day X", and you should not expect any special effects parade at all. No, of course, all this can happen, but there is no guarantee. And here it is important to understand that the absence of vivid visions does not mean at all that you have failed. Many applicants are terribly disappointed, not meeting this long-awaited day with a magnificent angel face to face, not hearing any trumpet voice and not gaining any special magical powers. At one time, this became a serious stumbling block for me.
When I performed the Rite of Abramelin, carefully fulfilling all the prescriptions month after month, my good friend and mentor (Santero Oshani Lele) frankly laughed at my high expectations. “What-o-o-o? he teased in a thin voice, grimacing an offended physiognomy. - How is it so-a-a-ak? Why no flashes of light? Why no puffs of smoke? And why no de-e-e-e-e-e-e-mon? .. ” Of course, he is not a fool to have fun just like that, but I only later realized that he was thus trying to prepare me for a major disappointment. He knew what the osha ceremony was and what problems the aspirants often faced. Apparently, newly minted santo also get upset when the initiation goes without special effects.
In addition, he knew something else important. As I have already mentioned, the coronation ceremony is tiring - and not only for the applicant, but also for the deity who enters the physical body of a person and, so to speak, is born again. This process, in its own way, is no less traumatic than childbirth, from which not only the mother, but also the newborn gets tired. This means that after the ceremony, rest is necessary for both: the aspirant and the deity. Therefore, the orisha, who has taken possession of a person during the osha ceremony, falls asleep for a whole year in order to restore strength and get used to the new state. And only a year later he is fed and awakened through another ritual.
In the Book of Abramelin, only a week is allotted for rest after the ceremony, and nothing is said about the fact that the Guardian Angel will fall asleep for some time. But you can be sure: in fact, he will fall asleep. How much time he will need to rest is unknown: most likely, in each individual case - in different ways. But if the applicant has enough patience and faith, sooner or later the angel will awaken and initiate large-scale changes in his life.
Unfortunately, I myself did not understand this when I was initiated according to the Abramelin system. None of Oshani's jokes and warnings could penetrate the thick armor of my hopes. So on "Day X" I was in for a huge disappointment. True, the experience of magical work accumulated by that time was not in vain: some kind of vision nevertheless visited me, and I was able, at the very least, to communicate with my angel. Later it turned out that this vision and conversation contained a truly deep meaning, but at that moment I doubted very much: it seemed that this was just a game of the imagination and an attempt to pass off wishful thinking. I did not experience any ecstatic state similar to that described by Abraham. I have not learned any magical secrets, have not received any instructions, have not heard blessings and, in short, have not experienced anything that could fill my heart with amazement and bliss.
I completed the rest of the ritual purely mechanically. And when it was over, I decided that I would not talk about my disappointment to anyone and everyone. Instead, I privately sought advice from three people I deeply respected. I did not share all the details with them and complain about the lack of impressive results. I just asked each of them one simple question.
The first was Oshani Lele, without whose help I would not have been able to complete the Rite of Abramelin at all. I asked him: “What can an initiate expect immediately after the osha ceremony has passed?” I think he guessed why I was asking this, and that's when he finally explained that after the ritual, the orisha goes to sleep for a while.
The second was Steve Kinney, mine close friend, a Quaker and an accomplished master of ceremonial magic. I just asked him to do a tarot reading. The question to the cards was: "Now that I have performed the Rite of Abramelin, what can I expect?" Without going into the details of the alignment, I can only say that the final card fell out "Court" - a sign of the coming awakening of a great power. (In the deck we used, this card shows the archangel Michael emerging from the sea and an initiate rising from his tomb like a phoenix in a halo of fire.) After looking at the cards, Steve said I was in a quiet period, but something very important is going to happen soon.
The last person I turned to for advice was Chick Ciserow, an adept of the Order of the Golden Dawn, whom I barely knew then. True, by that time he had managed to give me an almond rod, which I used in the rite of Abramelin to summon the spirits. Chick himself at one time also went through the rite of Abramelin, although not in the original version, and he already had his own opinion about what a Guardian Angel is. I asked him what a person could expect immediately after the completion of the rite. Chick replied that my angel and I are now like newborns, so for now I should not expect too much. It will take some time for us to get used to each other.
Having received three essentially identical answers from such different and unrelated sources, I was shocked. Then I realized that Abraham himself, in The Book of Abramelin, states that the rite does not turn a person into an adept: even after “knowledge and conversation” has taken place, the applicant remains a beginner who still has much to learn. Having taken all this into account, I decided not to worry anymore and began to simply believe and wait. I continued to pray to my Guardian Angel every day and reaffirm my faith that he - or rather, she - is already here with me; that she hears me and will respond sooner or later.
It didn't take long, only about a month. I suspect that the process was accelerated by the fact that at the end of October of that year I attended a large ceremony in honor of Samhain - and came to it in the same garb in which I performed the rite of Abramelin. At the end of the main festive ritual, I and several other people who brought their Tarot decks were taken to the center of the circle. There we were blessed and saturated our decks with power for the upcoming divination. And as I began to lay out the cards, my angel awakened and began to prophesy through me. Nothing like this has ever happened to me! The secrets of every person who addressed me were revealed to me; I was visited by real visions - and, in fact, the cards turned out to be almost useless to me! Many of those present later claimed that at that time I seemed to be glowing. I didn’t even have time to blink an eye, as a long line of people who wanted to receive a prediction lined up towards me. That evening began a new and rather difficult period in my life. I had no idea what dramatic changes were coming to me, but in the end I became a completely different person.
Now that many years have passed, I can confirm that I received from my angel everything promised in the Book of Abramelin. I talked with my guardian more than once and felt her love and compassion. She revealed to me the true secrets of magic: how to summon angels, how to work with spirits, how to properly use talismans, and much more. She pointed me to other sources of knowledge and wisdom. She taught me to live with dignity and to interact with other people. Her influence primarily determined all the important decisions that I made in my life. She made me who I am - a writer and teacher in the esoteric sciences. She always answered all my prayers, and although the path she led me was sometimes thorny, she never led me in the wrong direction.
Other initiates who have passed the Rite of Abramelin tell the same story: at first nothing special happens, but if you firmly believe and do not give up, then sooner or later the results will exceed all expectations. It only took me a month; for some, the angel may wake up earlier, for others, much later. But the most important thing is not to lose faith and devotion: even if it takes years or even the rest of your life, continue to believe anyway. If you performed the ceremony correctly and did not give up, the angel will certainly manifest itself - as soon as you are ready for real.
So you didn't see your angel. What are you to do now?
When I explain all this to the next student, he usually asks: “What about the Call of the Spirits?” Reasonable question. After all, the very “day X”, when the meeting with the angel takes place, is only the fourth day of the seven-day ritual. In the last three days, the magician summons the lower spirits and takes an oath from them to serve him and never harm him. But how to complete the Rite of Abramelin if you never saw the Guardian Angel and did not receive instructions from him on how to deal with lower spirits? There are several options.
The advice I give to most students is to gain experience in invoking spirits before you begin the Rite of Abramelin. Whatever tradition you work in - voodoo or hoodoo, Solomon's grimoires or other systems of ceremonial magic - such a practice will only benefit. Anyone who has to take an oath of allegiance from mighty demons like Lucifer and Satan will not hurt at all to understand in advance how to work with spirits easier. In addition, if you already have the experience of perceiving spiritual beings, this will help you communicate not only with lower spirits, but also with the Guardian Angel himself.
In addition (and this is extremely important!), even if you do not have such experience and you are not able to perceive the presence of an angel, it is still necessary to continue the operation with the firm belief that your angel is already with you and helps you in the realm of spirits. . He (or She) will not fall asleep until you complete the ceremony - you don’t think that an angel is capable of throwing you to be torn to pieces by demonic princes! You should cast spells to summon spirits in full confidence that your guardian is standing next to you and holding his sword unsheathed. And, at the same time, you should not doubt for a moment that the spirits invoked hear you and take their proper part in the ritual - even if you cannot see them. Once the ritual is completed and the spirits have sworn not to harm you, the angel will fall into a dream, and you and he can both rest.
This is the advice I usually give to my students, because this is exactly what happened to me. Among the few visions that I received from my angel on "Day X", there were no instructions about spirits. But fortunately, I had some experience with grimoire spirits, and I conducted the Convocation with a fairly firm belief that the ritual would work and the angel would support me no matter what.
On the other hand, I have spoken to other people who have performed the Abramelin operation, and some of them preferred a different - but no less worthy - option. One of these applicants, like me, worked on the French version, the one in which the Rite of Abramelin takes half a year. Having waited for "Day X" and never saw his angel, he simply decided to continue in the same spirit. He did not call the spirits. He simply continued his retreat with all the prescribed purifications and prayers until the next Passover. And, he added, if necessary, he would extend the rite for another six months, and another six, and so on - until the angel would honor him with a long-awaited vision. Fortunately, only six months were enough: on the next Easter, he finally saw an angel, after which he called the spirits and completed the ceremony.
This is quite a working option, and there are several reasons for that. First, such a decision shows incredible faith and perseverance. It tells your unconscious and the world at large that you will simply never give up until you reach your goal, even if it takes the rest of your life to do so.
Secondly, although we did not know this at the time, it later turned out that the original Rite of Abramelin was designed not for six, but for eighteen months. Therefore, in deciding to extend the operation for another six months, and then, if necessary, for another, the applicant did not sin not only against the spirit, but also against the letter of the rite. His Guardian Angel set him on a path that was later proven correct when the German version of the Book of Abramelin was finally published in an English translation.
Finally, the suitability of this approach is also supported by the fact that my own results are consistent with those achieved by this applicant. I have been repeatedly asked what I think: should a full year and a half rite be carried out, or will six months be enough? And I always answered that it doesn't matter, because the amount of work that you have to do will not change from this. Work according to the Abramelin system does not end with an initiatory rite, but only begins. Pay attention, even Abraham mentions that the angel will point out to you the mistakes made during the operation, and, presumably, explain how to correct them in the course of further work.
In other words, if it takes you personally a year and a half to establish a full connection with your Guardian Angel, then even if you complete the ritual itself in six months, this will not change anything. You still have to keep working for another whole year to see results. And if, for example, it takes you personally five years to establish such a connection, then even a full one and a half year version of the rite will not shorten this period. Moreover, as I have already said, the real work will begin only after this connection has been established and established.
When I myself performed the operation of Abramelin, I decided to complete the final seven-day rite as prescribed. I just believed that the ritual would work if I did it right. But even after that, I continued to pray and strive for my angel until I reached the goal. In the second example, the aspirant decided to postpone the final seven-day rite, but also continued to invoke the angel until he had his way. In a word, we did not give up and did not admit defeat. We both showed firmness of faith and perseverance. And both of us, in the end, did all the work that each of us needed to achieve the result.
But the most important thing is that both of us continue to work according to the Abramelin system to this day. As far as I know, the same is the case with everyone else who has achieved initiation in this system. The Rite of Abramelin is not just some magical experience to try and forget. Once the connection is established and your Holy Guardian Angel wakes up from sleep, the prospects of further work will open before you, which will continue until the end of your days.
Further work with the Guardian Angel
So, suppose you have performed the Rite of Abramelin from beginning to end. The angel strengthened in your head, the spirits swore an oath of allegiance, you devoted the prescribed seven days to rest. Now what? Most likely, your Guardian is still sleeping, but you know that in due time he will wake up and you will start working together with him. How should the process of learning and interviewing proceed? Abraham answers this question in the Book of Abramelin. First, we find in him the following most valuable advice:
Moreover, if you wish, you can leave all the decoration in place and still keep the chapel and the altar clean and in order; the latter, however, you can rearrange in the corner, if in the center of the room he [causes] you [inconvenience]. And in this room, if it does not lose its purity and remains undefiled, you can every [Saturday] enjoy the company of your guardian angel - and this is one of the highest gifts that one can dream of in this sacred art.
This remark is found at the very end of the chapter; the impression is that it was attributed later. The "if you wish" clause suggests that you don't have to follow this advice. But in fact it is really very useful. The entire Rite of Abramelin is for this purpose, to bring the Guardian Angel to the forefront in your life and to ensure that he becomes your mentor and teacher. So, of course, you'll want to "enjoy the company of your guardian angel" often enough! And here the final words of Abraham are very revealing: "... this is one of the highest gifts that one can dream of in this sacred art." In other words, following this advice is not only desirable, but necessary.
It seems to me that behind the expression “if you wish” is only that it is not necessary to maintain the complete decoration of the chapel. In my experience, few people can afford the luxury of maintaining a separate chapel for life. In my case, for example, the chapel occupied most of the living room, and I had to free this space for the whole family after the ceremony was over. In addition, we have since moved to another house a long time ago. Other people live in rented apartments or even build temporary chapels on some rented plot. Of course, it will be just wonderful if you still manage to keep intact the very chapel in which you originally performed the ceremony - the very place where you gained a second birth in the spirit - and it is there that you continue to meet and talk with the angel until the end of his days. But if that's not possible, no big deal!
Alternatively, you can find a place in the house for a new chapel, and it does not have to remain the same as you used during the ceremony. I am fortunate to have a consecrated “temple room” in my home. In the center of it stands a black altar for magical operations of a general nature, but the eastern side of the room is reserved for a private chapel: there is a white altar of Abramelin, fenced off by a white curtain.
However, this was not always the case. For many months after the ceremony, the altar of Abramelin simply stood in my bedroom. There was not even a curtain to separate him from the living space. But I have successfully worked with an angel in such conditions - and this has never caused problems.
Be that as it may, just keep in mind that in order to continue the interview with the Holy Guardian Angel, it is advisable to keep in the consecrated space - and keep clean and tidy - a special altar. In addition, you should communicate with the angel regularly: Abraham says that it is best to do this on Saturdays. (However, some people, including myself, prefer Sunday - I suppose it depends on what day of the week is traditionally meant for rest in your cultural environment.)
Standard procedure
The next question is what is the usual procedure for working with an angel? Abraham answers it in the chapter on how to receive new magic squares from an angel. Common sense dictates that this standard method should be used whenever you wish to converse with an angel:
On the eve of that day, fast, and in the morning, having washed yourself clean, enter the chapel, put on a white robe, light a lamp and put incense in the censer. Then place a silver lamen on the altar, anointing its two corners with sacred oil; fall on your knees and offer a prayer to the Lord, giving thanks for all the gifts that you have already received.Then pray to Him that He send you your holy angel and that he would guide you, for you are in ignorance, and would deign to fulfill your desire. Then call upon your sacred guardian angel, begging him to appear to you in a vision and instruct you on how to draw and make the symbol of the operation you wish to perform. And continue to pray until you see the appearance of an angel in front of you in all its splendor. Then wait and see if he reveals anything to you and commands you something relating to the shape of the symbol you are looking for.<…>And without touching the lamen and without moving it from its place, immediately redraw the symbol - exactly as it was revealed to you; and leave the metal plate on the altar until evening; in the evening, clean it up, wrapped in a clean silk rag, after you offer your usual prayer and give thanks.
If you are familiar with the Book of Abramelin, you must have noticed that this procedure is similar to that which is prescribed to be followed during prayer during the final months of the initiatory process. In other words, Abraham is implying that this initiatory process will, in a sense, continue until the end of your days. You should meet with the Guardian Angel at least once a week - on Saturdays. And the procedure for these meetings essentially does not differ from the one that you conducted in preparation for the very first date with an angel.
Over the years I have developed two standard methods of practice. The first and more important of the two is the method by which I invoke the angel to converse with him and receive wise guidance. The second method is an abbreviated practice that includes prayers and worship, but does not imply a full-fledged invocation. In the following sections, I will describe both of these methods of operation.
Saturday Eve: Preparation
Whichever method you follow, you should start by fasting on Sabbath eve. In the French version, Abraham indicates that fasting begins from the moment the first star lights up in the sky. I usually try not to eat anything after sunset - I only drink water.
That same evening, it is best to clean up the chapel. I sweep the floor, dust the altar, shake out the curtains, clean and wipe all the sacred objects on the altar.
If you are going to conduct a full invocation of an angel or are planning some other magical operation for tomorrow, then the rest of the evening should be spent in solitude and peace, best of all - reading prayers for the success of the upcoming work.
Saturday Morning: Oratory Opening (and Abbreviated Rite)
The next morning, before sunrise, wash yourself, put on a white robe and enter the chapel (be sure to barefoot).
First of all, open all the windows in the room. (If there is only one window in the chapel, it is desirable that it be located in the east - but this is not strictly necessary.) I prefer to open the windows wide, but if this is inconvenient for some reason (for example, you are afraid that someone break your privacy), you can simply draw back the curtains and let the morning light into the room. Turn off all artificial lighting.
Then, approaching the altar, light a lamp and a fire in a censer with incense. (In case you are going to do a full invocation, a silver [or wax] lamen should also be unrolled and placed on the altar, but I will talk more about this in the next section.)
Kneel before the altar and offer prayers to the Almighty and your Guardian Angel. Thank God for all the good things that happened in your life, and confess your mistakes and shortcomings.
Then pray that your Guardian Angel will come and speak to you. (Following the French version of the Book of Abramelin, I also read Psalm 137 (“I praise Thee with all my heart…”)
If you are conducting an abbreviated rite, then after that you only need to offer up similar thanksgiving prayers to your Guardian Angel. And then just sit silently and in silent prayer. When you're done, get up, put out the lamp, close the windows, and leave the chapel. This abbreviated rite is good for times when you're short on time, lack energy, or simply don't feel the urge to speak face to face with your angel.
Full Summon Guardian Angel (and Silver Lamen)
A full invocation of an angel is always preferable to an abbreviated rite: having met with your guardian, you can ask him for instructions and listen to his advice. IN full version the rite must use a silver (or wax) lamen.
What is this mysterious weapon? This is a communication tool with which you can receive messages from an angel. The traditional name for such a magical tool for communicating with spiritual beings is "almadel". IN ancient times clairvoyants looked at the surface of the water of sacred reservoirs in order to receive a prophecy. Later, other reflective surfaces began to be used - and this is how the modern idea of \u200b\u200bthe magic mirror was formed. In the end, many came to the conclusion that even a mirror surface was not needed for this, and almadels began to make wax and other similar materials. In two versions of the "Book of Abramelin" two versions of the almadel are described: in the French - a square plate of polished silver, and in the earlier, German - a wax heptagon. Personally, I work with a square silver plate. But whichever option you prefer, keep it handy whenever you wish to speak directly to the angel.
So, if you are doing a full ceremony, then after you light the lamp and incense, but before you kneel before the altar to pray to the Almighty, remove the lamen / almadel from the white silk in which it is wrapped. Place it in the center of the altar. Then take the sacred oil, slip the tip of your finger into it, and touch the corners of the lamen. I anoint all four (not just two) corners, drawing small crosses on them, and with the oil remaining on my finger I draw the same cross on my forehead.
Having done this, get down on your knees, pray and confess to the Almighty as usual, and then proceed to pray for your Guardian Angel to come and speak to you. Keep calling him until you feel that the angel is with you. After that, you can talk to him as much as you want and ask for everything you need.
How exactly you will see, hear or otherwise perceive your angel is an individual matter. In one of the quotes above, Abraham states that the magic square you wish to receive from the angel will appear on the surface of the silver lamen. Elsewhere he says that the letters appear on the surface of the metal like dew. But I usually work with my lamen as with magic crystal. Sometimes I peer into its mirror surface, but more often I simply touch it with my fingers and close my eyes - and various messages and images appear before my mind's eye. Of course, I don't often ask my keeper for new magic squares. I simply ask her to speak to me as she pleases, and ask if she has any instructions or messages from the Almighty for me. During this rite, I had many ecstatic experiences.
Closing the chapel
Having completed the conversation, I give thanks to my Guardian Angel and the Almighty for this precious treasure - the gift of knowledge and conversation with an angel. Then I put a fresh portion of incense on the coal and put out the lamp.
If you are doing an abbreviated ceremony, you can close the windows in the chapel and just leave - nothing else needs to be done. The charcoal in the caddy will burn on its own.
If you happen to use a silver lamen, leave it lying on the altar and leave the windows open. It is advisable to leave the lamp lit for the whole day - of course, if it is convenient and safe. You should not enter the chapel until evening.
At sunset, bathe again, put on a white robe and return to the chapel. Relight the lamp (if it has gone out) and the incense, kneel before the altar and offer the usual prayers of thanksgiving to the Almighty and the Guardian Angel for all the help they have given you. (Reading Psalm 137 is optional this time.)
When finished, close the window, throw a fresh portion of incense on the coals and extinguish the lamp. (Personally, in my case, the angel told me to replace the oil lamp with a white candle, so that when I leave the chapel in the evening, I leave the candle to burn out.) Finally, wipe the silver lamen to clean it of oil, wrap it in white silk and put it away for storage. After that, you can leave the chapel until the eve of the next Saturday.
I strongly advise you to begin these weekly worships as soon as you have completed the Rite of Abramelin. Give yourself a week to rest as prescribed, and after that, on the nearest Sabbath eve, start practicing. If your Guardian Angel is still sleeping, it's okay: performing these rituals every Saturday, you will only hasten the hour of his awakening. In essence, you seem to continue the Rite of Abramelin, thus creating ideal conditions for the angel to awaken as soon as possible. And after this happens, the Sabbath rites in the prayer house will give you the opportunity to meet regularly and talk with the angel face to face.
Conclusion: Life with the Holy Guardian Angel
I perform the above ceremony not only weekly on the night from Saturday to Sunday, but also before any serious magical operations. I call on my guardian and ask her for help in the work ahead, and then, without closing the chapel, I proceed to the intended magical ceremony. Since I started doing just that, the quality and scope of the results have increased tremendously. My guardian always stays by my side, no matter what angel or spirit I invoke, no matter what talisman I consecrate, and so on. She gives advice and guidance during the rituals and converses with other spiritual beings. From her I learned about ancient magic far more than from any other teacher or from all the books read. She is the main source of my magical abilities and it's completely natural.
It is my hope that those who read this article will understand the serious difference between a simple summoning ceremony and the "permanent possession" that results from the Rite of Abramelin. Most of the authors who offer alternative (and, as a rule, simplified) versions of the Abramelin operation, in essence, speak only of an “interview” with an angel. And for this purpose, their methods, most likely, are quite suitable. However, the large-scale process that Abraham of Worms described in his book from the words of the Egyptian prophet Abramelin cannot be simplified or replaced by any other, shorter ceremony.
Few manage to perform the Rite of Abramelin properly without giving up early and making some adjustments for their own convenience (changes can be made if circumstances warrant it, but simple matters of convenience are not a good reason). However, I hope that this article and my future work will help new applicants to acquire the rare and precious gift that the Book of Abramelin promises - provided, of course, that they decide to devote their whole lives to this goal.
Aaron Leitch is a contemporary occultist, practicing magician and scholar of the history of magic. Member of the Hermetic Order of the Golden Dawn. Author of numerous articles on the European grimoire tradition, Golden Dawn and Thelema magic, Kabbalah, angelology, Enochian magic, Middle Eastern religion and mythology, shamanism, Neoplatonism, Hermeticism, alchemy, Wicca, neo-paganism, African diaspora religions and the Hoodoo tradition, as well as the books "Secrets Magical Grimoires”, “Angelic Language” (in 2 vols.) and “Enochian Grimoire: Angelic Magic from John Dee to the Golden Dawn”. — Here and below, translator's notes, unless otherwise noted.
Rus. per. see: Aaron Leitch, Abramelin's Spirit Magic. // In the world of spirits and demons. Anthology. M.: Ganga, Thelema, 2014, pp. 185-223.
Translation: Anna Blaze, 2017“Never try to use the squares given in the Book of Sacred Magic of Abramelin until you have performed its operation. Also, until you decide to perform it and begin to prepare for it, possessing this book will be complete foolishness. These squares have a tendency to loosen up and do things on their own; you won't like their results.
The late Philip Hazeltine, a brilliant young composer, used one of these squares to get his wife back to him. He carefully carved it into his hand. I do not know how he prepared for this work, but his wife returned safely, after which he soon committed suicide. I changed the translation of the last paragraph due to, in my opinion, significant distortions of the text by the translator of the original - approx. hipparion)*.
A. Crowley "Magic without tears", ch.20 "Talismans. Lamen. Pentacle"
*The late Philip Haseltine, a young composer of genius, used one of these squares to get his wife to return to him. He engraved it neatly on his arm. I don "t know how he proceeded to set to work; but his wife came back all right, and a very short time afterwards he killed himself.
http://hermetic.com/crowley/magick-without-tears/mwt_20.html
"For the history buffs: Philip Arnold Heseltine was born in the Savoy Hotel in London on this date in 1894. He is an English composer, critic, and editor known for his songs and for his exemplary editions of Elizabethan music. He used his real name primarily when writing literary & editorial works while reserving his pseudonym of Peter Warlock for his musical works. Like many who were numbered amongst Aleister Crowley's circle of friends, we may never know the full extent of Heseltine's involvement. However, his interest in magick is believed by many to have been his downfall. The catalyst began when his wife left him. He was greatly in love with her and rumors persisted amongst his circle of friends that he used black magick in order to get her back. Although he boasted that he had succeeded in getting her back, in other ways he failed, losing both his mind and his soul. By the late twenties it became obvious that Heseltine was under serious mental strain and life in general had become unbearable by 1930. He often felt himself a failure. Dark moods of depression over-took him more frequently than not. Finally, on the morning of December 17th 1930, the woman who lived above Heseltine in his Chelsea apartment woke to the sounds of Heseltine loudly closing all his windows and locking the doors. She thought it rather strange but, instead of investigating, she went back to bed. Later, she smelled a strong odor of gasping out from under his door see and into the hallway. She immediately summoned the Police who broke open the door and found Heseltine lying fully dressed on the couch. He was dead of coal-gas poisoning. Years later, when Aleister Crowley was writing about magickal talismans, he used Heseltine as an example of magick being applied wrong".
“In the repeated repetition of the same mistakes lies the cause of our present disasters and enslavement, which will last until the end of the world”
(“Sacred Magic, book 1, ch. 10)
Among the various examples of magical literature, one took on a truly new meaning in contact with the neo-magical system of the Golden Dawn. This greatest magical movement of modern times rethought and reworked many of the classical texts and rituals, but the "Sacred Magic of the Sage Abramelin" was very popular, attracting the attention of not only the founders of the Order, but also his brilliant pupil - A. Crowley. It was the latter, inspired by the ideas of "Sacred Magic", who created the pearl of the Thelemic system - the idea of "Conversation with the Holy Guardian Angel" and the famous "Ritual of the Unborn".
The idea of "Sacred Magic" is to achieve knowledge and conversation with your guardian angel through purity and self-denial, in order to thereby acquire the right to further use evil spirits as servants in all material affairs. The term "Holy Guardian Angel" was first used in this sense precisely in the "Sacred Magic of Abramelin the Mage", and subsequently entrenched, becoming one of the cornerstone ideas of modern Magic.
According to Crowley,
“The only Highest Ritual is the achievement of Knowledge and Conversation with the Holy Guardian Angel. In this case, the whole person rises and stretches into a vertical straight line. Any deviation from this straight line threatens to turn into black magic. Any other operation is black magic".
The manuscript of the "Sacred Magic" is kept in the Library of the Arsenal in Paris and dates from the 18th century. It is said that there was also an original written in Hebrew dated to the 15th century. The book itself says that it began to be written in 1409 by a certain Abraham, who learned the "Sacred Magic" from the Egyptian sage Abramelin. The first English translation of this "Book of Sacred Magic" was made in 1898 by S.L. Mathers. The full title of the book is: "Book One (Second or Third, as appropriate) of the Sacred Magic, which God gave to Moses, Aaron, David, Solomon, and other holy patriarchs and prophets, which teaches the true divine knowledge transmitted by Abraham to his son Lamech, translated from Hebrew in 1458".
This work is divided into three books, written by an elderly magician and left by him as a legacy to his son.
The first book tells the story of the author, who, having studied Kabbalah, went in search of supreme wisdom. After ten years of wandering around Europe, he finally found a worthy teacher in the person of Abramelin, a hermit who lived in Egyptian desert. Convinced of the purity of Abraham's intentions, Abramelin accepted him as a student.
"Sacred Magic" proclaims that each of us is connected to a special spiritual entity, which he calls the Holy Guardian Angel. In accordance with this system of magic, after the successful summoning of an angel, a person gains power over all spirits and demons. As long as the Magus does not enter into a spiritual union with this essence, he has no opportunity either to truly command the inhabitants of the spheres of our lower nature, or to advance along the path of spiritual development.
The author of the book believes that good spirits and the angelic Forces of Light are superior in power to the fallen spirits of Darkness, who are condemned as punishment to serve as initiates into the secrets of the magic of Light, and all ordinary material results are achieved by efforts. evil spirits usually found in subordination the good ones. Accordingly, the purpose of magical work in this work is to achieve knowledge and conversation with your Guardian Angel through purity and self-denial, and thereby gain the right to further use evil spirits as servants in all material affairs. Upon reaching the Conversation, it is the Guardian Angel who becomes the adviser of the Magician and directs all his subsequent magical activities from the standpoint of higher wisdom.
Upon reaching the Angel, the Magician is instructed to summon the "Four Great Princes of Evil" and subjugates them, receiving an oath of allegiance. The next day, the same happens with regard to the Eight subordinate Princes, and so on, until the entire population of the hellish realms swear allegiance and begin to obey the new Magician.
Several times throughout the text the author indicates that this system of Sacred Magic is based on Kabbalah. The ritual part of "Sacred Magic" discards many familiar attributes - the circle, the calculation of hours and time, and instead pays much attention to the personal training of the Magician, his discipline and chastity. Great importance the proper arrangement of the cult place is also given. The book leaves a choice between two possibilities: to arrange such a place in nature or in an urban environment. Outside the city, it is better to do this in the forest, where you need to erect an altar, covering it with branches from the rain. Seven steps from the altar, they make a circle of flowers and bushes. If the ceremonies are to take place in a city, the Magician should choose a room with a balcony and build a small hut there with windows so that the exit to the balcony can be seen from the inside.
The whole ritual takes a very long time - according to different versions, from six months to two years, during which the magician must lead a secluded pious life. Israel Regardie said that, with the exception of Crowley, he did not know anyone who successfully completed the Abramelin operation.
The Second Book of "Sacred Magic" contains information about those "Forces of Darkness", through the control of which realizations are possible.
The "Four Greats" are Lucifer, Leviathan, Satan and Belial, and the "eight subordinate princes" are Astaroth, Magoth, Belzebut, Oriens, Paimon, Ariton and Amaimon.
These Spirits are well known from other Goetic sources as well. All the actions described in the book are performed by these spirits, and the Ritual is aimed at gaining power over them. Spirits must be summoned and forced to swear obedience in order to then use their power. The book also gives a long list of Spirits (316 in all) who are subordinate to these chiefs. In other words, the cosmological part of the "Sacred Magic" is exactly the same as in other sources. The peculiarity of this book is precisely in the approach: the Magician merges with the "good" spirit and it is the poet who gains power over the "evil".
The third book of "Sacred Magic" is devoted to another interesting technical feature of this system - "Magic Squares". Ideologically similar to the “Tablets” of the “Enochian” system of J. Dee. Among these squares there is a variant of the famous "Sator, Arepo, Tenet, Opera, Rotas" - one of the pantacles given in the "Key of King Solomon". Many symbolic letter squares have the character of a double acrostic, in addition, in those that correspond to large numbers, the letters do not completely fill the square, but are distributed in the form of a gnomon, etc. There are also squares in which the central part is left empty. Each of the squares has its own goals, for example:
“[Helps] to know everything about the things of the past and the future, which, however, do not directly contradict God and his most holy will.
(1) Know all things past and future in principle.
Each group of squares is given an indication of the strength of which of those described in the Second Book spirits he works. This means that the mechanism of work of these squares is “Enochian” - they express the power of certain spirits, “ redeeming» phenomena corresponding to them according to the Sickle principle.
It is believed that these symbols are valuable as a balanced and convenient basis for perception. magical power; but if the operator fails to draw this power to them, they remain only lifeless and useless schemes for him. However, in the hands of the Magician, who subjugated the forces that feed them, they become a powerful defense and help, supporting and concentrating the action of his will. These squares will help the Magician to master all knowledge and wisdom, to acquire the love of any person, to find all the treasures, including sculpture and ancient works of art. He can make himself invisible, summon and control spirits, create zombies by reviving corpses, and make them function as living beings for seven years. He can fly through the air in the form of a cloud, an eagle, a raven, a crane, or a vulture. He can heal diseases, change his gender, age and appearance, sow hatred, discord, quarrels and cause other damage and trouble.
However, working on the Abramelin System requires, of course, adherence to all the basic rules of magical security. There is reason to believe that it was the neglect of these rules that led to the collapse of such a powerful magical organization as the Hermetic Order of the Golden Dawn.
Thus, in its original form, "Sacred Magic" is far from the exclusive sublime-occult image that modern Magicians have given it. Despite the technical features, it does not stand out among the great Grimoires, and is not aimed at "finding oneself" at all, on the contrary, this "finding" is considered only as a way to control the forces surrounding the Magician. The Abramelin system can be very effective for those for whom it suits, and this is its main value - expanding the set of ways to realize one's power.
Our current lecture is devoted to "". In the course of this lecture, we will list the various existing versions of this Grimoire and describe their features. In more detail we will focus on the German version of the Grimoire from 1608, which differs significantly from the 18th century French manuscript used Sumuel Liddell MacGregor Mathers. We will use the research done by Georg Dahn on this Grimoire, addressing the essence of the Abramelin Squares, as well as directly to the content of "" and to the purpose for which this one is intended.
"The Book of Abramelin: A New Translation"
Abraham of Worms
Edited by Hero Dan, translated by Steven Guth
« Book of Abramelin"is an exceptional historical document. It was written in simple prose, and describes with great piety an eighteen-month-old magical work, the purpose of which is to gain the connection of the Operator with his "Holy Guardian Angel", as well as with other Angels of God, which subsequently brings many magical abilities, including a prophetic gift, healing, gaining hidden treasures and others, for the most part due to gaining power over evil spirits. The text also contains the autobiography of Abraham, the named author/compiler of the Grimoire: his experience of learning magic, as well as his encounter with a Chaldean-speaking Egyptian Jew named Abramelin, and an account of what happened after that encounter.
This story has become legendary, and, apart from the negligence he has shown regarding this book, A.E. Waite, then from the 20th century onward into the 21st century, this one had a great influence on the magical community. Georg Dahn rendered an indisputable service in relation to this study, transcribing (with the help of Stephen Guth) and translating the manuscript of 1608, which differs significantly in many key points - from the translation of S.-L. Mathers, an inexcusably falsified 18th-century French manuscript.
According to available statements, the main text was written in the 15th century by Abraham ben Simon, a Jew from Worms (in Germany). It would be difficult to attribute it to examples of medieval Practical Kabbalah: if you do not look at a very superficial similarity with some elements that were used by Rabbi Shlomo Molko later, on the whole the elements of the "Sacred Magic of Abramelin the Magician" do not seem Jewish, and not only in connection with the use of Christian demonic hierarchy, but also because of the liberal approach to the application of information from the Grimoire, since everyone (Christians, pagans, and even, under certain conditions, women) is allowed to use what is described in the Grimoire. In fact, it should be noted that while Abraham is addressing his book to his second son Lamech, he is advising the reader to remember that the Sabbath of the Jews is on the Sabbath and not on Sunday. This moment allows us to understand that it was intended not only for the Jews. However, it should be remembered that Abraham believed that his materials would soon cease to be used exclusively by Jews, and this may explain the appeal to a wider religious audience, although it was this fact that Gershom Scholem used to conclude that the author was a Christian. (Gershom Scholem used a Hebrew translation taken from the Bodleian Library).
I do not see much use in Scholem's views based on this new translation, but I do believe that we do not have conclusive evidence that the author was actually a Jew, since he was familiar with contemporary Kabbalah, and indeed in general with Hebrew, there is no evidence. Even without taking into account the absence of clearly Kabbalistic terminology, it should be noted, nevertheless, an example of "exceptional ignorance" admitted in, since the list of demons includes such Jewish names as "Ama", "Magid" and even "Neshama" - each of which it is derived from Hebrew. However, we need only disagree that the author did not actually meet a mystical-minded rabbi (whose school proved useless to him) to conclude that he was not really a Jew. And it is not difficult to deny that this meeting did not really take place, since many of Abraham's alleged acquaintances seem highly improbable, apart from a few existing cases that can be considered probable on historical grounds.
Then he mentions that he helped free "Count Fredeik" from the hands of "Duke Leopold", which is very difficult to give any historical comment. He also speaks of the "Duke of Warwick", whom he helped to get out of "an English prison" before the night when he was about to be executed; yet, before 1445 there was no Duchy of Warwick, that is, it did not exist until seven years after Abraham supposedly made his records of it. Abraham also mentions the "anti-pope" John XXIII, who fled the Council of Constance in order to avoid being captured by Emperor Sigismund, which, as I know, could actually happen, however, perhaps I did not read enough information regarding Emperor Sigismund and of this council. I have not delved too deeply into the study of these stories, however, as can be seen even after a superficial study of them, they are not at all difficult to refute.
It would be interesting if Georg Dan got into all of the above problematic issues, however, he was a fascinated researcher of this Grimoire, and was also in fact a practitioner of the magical arts, and therefore concentrated his attention on finding historical connections, instead of doing a lot of different things. kind of contradictions found in Sacred Magic Abramelin Mage”, setting itself the goal of confirming the connectivity of the described historical events. George Dan's research continued for several decades, and he was indeed able to find that place in Upper Egypt, which was named by the author of Araki's Grimoire, and in which the author met Abramelin. However, Dan was much less cautious as a researcher when he decided to identify the identity of Abraham of Worms with that of Rabbi Jacob ben Moshe Mehlin (also known as Jacob ben Moshe ha-Levi (MaHaRIL)), who was quite famous at that time. This identification, while true, is indeed of great interest to us. However, as a theory, it simply does not stand up to scrutiny.
First of all, we are surprised by the fact that these two people had different names and different families: Maharil was called Jacob, not Abraham; his father's name was Moses, not Simon; he had two wives, not one (his second wife was named Gumchen, while Abraham was married to a woman named Melcha). Despite the fact that they could have been born at about the same time (1358 or 1359, the year of Abraham's birth, and c.1360–65, the year of Maharil's birth), still Maharil was supposedly born in Mainz, while Abraham, obviously born in Worms (and it is not sufficient here as evidence to point out the fact that Mainz was at one time one of the districts of Worms, since Abraham speaks directly of a city called Worms). In addition, Maharil died in 1427, while " Book of Abramelin was apparently written in 1438.
However, this is only the beginning. For example, when Abraham talks about the death of his father on December 24, 1379, and the subsequent trip at a young age in 1383, when he began to study with Rabbi Moshe, here too we can see contradictions with what Maharil's youth was like. His father (also Rabbi Moshe of Mainz) died in 1381. In 1387, Abraham went on his journey while Maharil was in Mainz during this same period of time, and, as his biographers suggest, became the leading rabbi in Mainz as a result, following the example of his father. Maharil probably remained in Mainz all his life, and only a year before his death he moved to Worms, where he was buried; however, Abraham had been wandering since the first decade of the 15th century, and, in addition, Worms was his usual place of residence.
Again, Abraham claims to have been ill during the year he was in Constantinople, and Dan mentions that Maharil also suffered from some illness; however, in Maharil's case, the illness lasted only a few days, and he underwent this illness in Mainz. Perhaps the best confirmation of Abraham's words will be his words about the Council of Constance, since Maharil, presumably, was also related to him (however, there is now some doubt as to whether Maharil is actually mentioned in the records of those present at the council); however, even if all this is true, in any case, this is not hard evidence. Similarly, the similarity between the names Maharil מולין” (Molin) and melin” is interesting, but nothing more. Dan also makes several obvious mistakes, such as suggesting that the tombstone at the grave of MaHaRIL has the notarikon "Melcha" (the name of Abraham's wife), while the researcher Shteiman claims the fact that Maharil's tombstone says exactly that the notarikon of his name " Maharil.
Thus, the evidence regarding the existence of a connection between Abraham of Worms and Maharil is very scarce and insignificant, while arguments that there is no such connection are much more numerous and they are more obvious. However, I am very pleased to note that the editor who took on the work on the Grimoire has a very positive tendency in his nature to revise his mistakes, and therefore I hope that all of them will be taken into account in a subsequent reprint.
Remaining information regarding Abraham are also very scarce: in addition to the fact that the city he describes, that is, Araki, existed, Dan quotes from the records of Emperor Sigismund, a registration list from 1426, in which the name "Abraham the Jew" appears. This fact confirms his acquaintance with both Sigismund and Duke Frederick IV of Saxony. As we have said, Abraham claimed to have helped both of the above. However, in this list, Abraham is listed as a resident of Leipzig, not Worms. Is this the Abraham we are talking about? I doubt it.
Be that as it may, in the new edition of the Grimoire " Sacred Magic of Abramelin Mage” also contains several problems of a different kind, such as typographical errors and a deplorable loss of information regarding Abramelin oil and the incense recipe. Still, despite these shortcomings, the book turned out to be very inspiring. Apart from the strange claims made by the author, I would nevertheless be very glad to believe that Abraham actually had some mystical experience, which, in turn, was written by many mystics after he himself died.
Whether the sorcerers of our time will be able to extract anything from this book is another question.
Update: Two days after the publication of this annotation, Georg Dan came to me after doing some more research on the list of names of the Jews who served on the Council of Constance. A very intriguing point is the fact that the name on the list is "Abraham of Leipzig" (and not Maharil, as Georg Dan points out in his preface).
Holy Guardian Angel
Grimoire Research
"The Sacred Magic of Abramelin the Magician"
Aaron Leitch
The history of the "Book of Abramelin" is both fascinating and mysterious. In 1898 the occultist and translator S.-L. MacGregor Mathers found her manuscript in the Arsenal Library in Paris. It was from French, according to Mathers, that the original text, which was created in 1458, was translated. Mathers dates the French translation of the Grimoire to the end of the 17th century and the beginning of the 18th.
Modern historians are still faced with the task of resolving the question of the origin of this book. First of all, it should be noted that the French manuscript, with which Mathers made his translation, disappeared from the Arsenal library (however, of course, his translation into English remained). Some argue that, according to the Arsenal Library itself, the manuscript never existed in the lists of their holdings, thus once again classifying Mathers as a fraud. According to them, Mathers "translated" "The Book of Abramelin" already from the English language. However, this theory is very, very questionable. Later, the researchers of this issue reported that the manuscript was simply lost or stolen from the library. In fact, many manuscripts were lost during the fire that broke out in the Library at the beginning of the last century.
Even more secrets are shrouded in the content of the Grimoire, since the question of when and by whom exactly it was created is highly controversial. The suggested name of the author is "Abraham of Worms" or "Abraham the Jew" (probably a symbolic name referring to Abraham being a rabbi). He was a physician, cabalist, magician and advisor to Emperor Sigismund of Germany (1368-1437). However, in last years several scholars began to doubt that the book was actually written in the 1400s. For example, one scholar noted the similarities between Abraham's autobiography (which appears in the first part of the book) and the contents of the Fama Fraternatis published in 1614. If a French translation by Mathers really existed, then it must be noted that it dates from the late 1600s.
However, it is highly doubtful that Abraham was actually a Jew. There are many inconsistencies in the text which indicate that the author was, in fact, a Christian. For example, for the Psalms, he gives the numbering of the Psalms from the Vulgate, and he also refers to the Apostle John and gives several Catholic prayers. In addition, he mentions the Christian Passover (and not the Jewish one), and the Talismans given in the book include the name "Lucifer" and other demons related to Christian demonology. In general, the entire "Book of Abramelin" is not at all similar in its content to such books as "Zohar" or "Sefer Yetzirah" (while we must note that the Hebrew version of this manuscript has never been found). To a greater extent, the "Sacred Magic of Abramelin the Magician" resembles the Christian Grimoires and exorcism manuals of the Middle Ages. Also, in general, what has to do with the mystical structure and history of the world (including the revolt of Lucifer) further convinces me that the author was a Christian, and not a Jew.
All this seems to be very significant. In addition, for Christian Grimoires(such as " Key of Solomon" And " Goetia”), it is quite common to claim that they were written by Jews, as well as to falsely attribute them to extreme antiquity. While Mathers released his edition in the Western world, The Book of Abramelin was also considered an example of the Christian Grimoire. However, some time ago this concept was somewhat rethought. A researcher named George Dan began to investigate a different version of the origin of this text. He found another version of the Grimoire, which is even older than the French one. Its version is written in German.
The French/English translation of The Sacred Magic is very, very different from the old German version. First of all, the French translator systematically shortened the text of the Magical Ritual, from one and a half years to about six months. The list of Talismans is also incomplete. More significant to our discussion, however, is that the Christian references I mentioned are missing from the German version of the Grimoire. (That is, references to the Christian Easter, and not to the Jewish one). However, this does not yet prove that Abraham really was a Jew, but, nevertheless, casts a certain shadow on the whole theory surrounding the French version of the Grimoire. So, it can be assumed that the original Grimoire was written by a Jew, and the Christian inserts were made by a French translator. However, we cannot be sure of this either.
Mr. Dan's research has assured him that the author of the Grimoire is indeed who he claims to be. Dan came to this conclusion based on finding correspondences between the life of Abraham the Jew and the life of Rabbi Jacob ben Moshe Molina (c. 1365-1427). He lived in almost the same historical period when and the author of "Sacred Magic". Dan claims that "Abraham of Worms" is just a symbolic pseudonym for this rabbi.
However, the secrets do not end there. Dan claims to have found a copy of " Abramelin books", dated 1608. If this is indeed the case, then it means that the plot of the Fama Fraternatis, published in Germany in 1614, was copied from The Sacred Magic of Abramelin the Magus. In my own opinion, this theory makes some sense.
Mr. Dan's work is already available in German and an English translation will be released soon. It will greatly expand our knowledge of this Grimoire.
However, earlier Mathers' version was highly valued, in addition, it caused fear and misunderstanding among the Western public. Therefore, in order to conduct our own analysis, we will also refer to Mathers' version of the Grimoire.
The Book of Abramelin is divided into three books. The first contains the autobiography of Abraham the Jew. It describes the years that Abraham spent in search of True and Sacred Wisdom, as well as those disappointments that he met on his path of quest (here we see echoes of the story about Christian Rosenkreuz in Fama Fraternatis). At the end of his walks, Abraham meets with an Egyptian adept named Abramelin, who agrees to teach Abraham Sacred Magic.
Abraham wrote this text for his youngest son Lamech (this name was clearly inspired by the Bible). According to the transmitted history, according to the Jewish tradition, Abraham passed on the knowledge of Kabbalah to his eldest son. However, he did not want to leave Lamech without joining the spiritual heritage, and therefore gave him the "Book of Abramelin". This first book ends with the father's instructions to his son as to the way of life that will lead him to the successful execution of the Operation, as well as how Sacred Magic should be used.
The next two Books contain instructions regarding Sacred Magic, concerning which Abraham says that he transcribed them from the original of Abramelin. The second book describes a very difficult procedure of purification and Invocation, the result of which is the appearance of the Guardian Angel to the Operator.
Also in the Second Book his views on magic are explained. In this text, he warns against using any other Grimoires, Sigils, or barbaric names for the Invocation. In chapter six of the Second Book he describes an alternative version of the Magical Clock of the Solomon Cycle.
The Purification process includes the standard Grimoire retreat, fasting, and prayer practices. The oratorium must be kept perfectly clean for all six months, and, after this time, the Holy Guardian Angel will have to appear to the Operator. Later, the Guardian Angel becomes the direct teacher of the Operator, and it is from him that the Operator receives True and Sacred Wisdom, and is also endowed with knowledge of true and sacred magic.
As soon as the connection with the Guardian Angel is established, the Operator summons demons such as Lucifer, Leviathan, Astaroth, Velvevul and others (there are twelve in total). These demons must take an oath of obedience to the mage.
The third and final Book is a collection of Magic Squares. These Talismans are then used to give certain orders to the demons, which indicates the similarity of this one with the "Key of Solomon". The purpose of these Talismans is also similar to the use of Talismans from other Grimoires: finding treasures, invoking visions, finding books, healing the sick, and so on.
The Magic Squares given in the text are often confused with Goetic Sigils according to their purpose. The Goetic Seals are designed to directly invoke the presence of demons. However, there is no similarity between the Abramelin Squares and the Seals of the Goetia. Only occasionally can letters from the Abramelin Squares be converted into recognizable names of demons associated with the tasks themselves. It should also be noted that the Abramelin Squares begin to operate after the above-mentioned Operation, carried out within six months. The Talismans themselves, it seems to us, have a very unsafe and harmful character.
Magic Squares of Abramelin
Collected and corrected
Aaron Leitch
[Introduction]
“He who is going to follow exactly what he has been taught, and will sincerely obey the commandments of God, let him, I say, be sure that true and sure wisdom will be given to him; and also - that the treacherous BELIAL (BELIAL) will not be able to do anything else than become his slave along with all his harmful kind.
However, I pray to the true God who rules, rules over all, and is above all that he has created; so that you, O Lamech, my son, or anyone to whom he can transfer this sacred operation, can achieve the result if you always fear God, and in no way use it for evil, because the eternal God wished to leave us our freedom of choice, but woe to him who abuses his divine grace. And I say that only when the enemy encroaches on your life, only then, if necessary, can you destroy him; but in any other, do not take hold of your sword, but use more generous methods. Be kind and welcoming to everyone. You can help a friend without hurting yourself.
David and King Solomon could destroy their enemies instantly, but they did not do so; in imitation of God himself, who does not punish unless a crime is committed. If you will fully observe these rules, you will be granted by your holy guardian angel all the symbols that go below and an infinite number of others; and thus you, living for the glory of the true and only God, will [do it] for your own well-being and for the good of your neighbor. May the fear of God always be before the eyes and in the heart of the one who will possess this divine wisdom and Sacred Magic.
The following Squares have been taken from Book IV of the George Dan and Stephen Guth edition (English translation of The Book of Abramelin). These are the completed Squares taken from the German original and differ from the incomplete and defaced versions of the Squares found in the Mathers edition translated from the French Grimoire manuscript. However, in his new translation, Mr. Dan did not enclose the words he quoted directly in the form of squares. According to his remarks, in his manuscripts the words quoted were not written in the form of Squares. Therefore, I took on the task of bringing them into proper form.
While I brought Magic Squares in their proper form, I noticed a few errors. It is probable that many of them come from the original manuscript, and do not refer to the errors of Mr. Dan or Mr. Gut. Many of the errors apparently date from the rewriting period. "C" and "e", "f" to "s" or "b" to "k" the scribe often confused, putting one letter in place of another. I also noticed a few places where the letters in the words were simply moved around. Like if instead of the word “receive” they wrote the word “receive”. Some of the errors simply seem impossible to explain unless they are intentional distortions of the text. In confirmation of intentional distortions, I also found several inverted squares written backwards or mislabeled.
In each case I applied the fix, I also footnoted Dan's original Square. From 242 squares I found 156 to be in need of correction, apart from some of the occasions when Square labels were simply applied to the wrong Squares. Of all the Squares, I found only one absolutely irreparable.
Methods for Correcting Squares
The simplest of the Squares were built using the Acrostic or "Perfect" Double Acrostics method. There were several cases when I had to choose between one letter or another, or even add a letter. In these cases, I have mostly used intuition (usually based on a holistic version of the Square being quoted), or have done a linguistic analysis of the word to find an acceptable spelling.
I also compared Dan's work to the French version of the Grimoire. Mathers' notes proved to be very useful in this matter, and I have referred to him in cases where it has helped me correct the Square.
Further analysis
This document is a collection of revised Squares of Abramelin, it also provides explanations regarding the differences between my Squares and Dan's Squares. I have not included much of my linguistic analysis as this work is still ongoing. I compared Abramelin Dan's Squares with Mathers's Squares, consistent with the comments Mathers, referred to biblical Hebrew, Greek and Latin.
In many cases, the linguistic analysis of the Square led to further corrections in the spelling of the word. Fortunately, Abramelin squares are for the most part based on the Hebrew language, and therefore I do not expect further significant corrections in the content of the Squares. In the event that such corrections are required in the future, I will supplement this document. My more complete linguistic analysis will appear in my next work.
A Brief Review of Words Used in Squares
We note the following three schemes for constructing Squares:
Acrostic (“Ladder”): reads the same way forward and down:
Double Acrostic: read forward and down in various ways:
"Perfect" Double Acrostic: read the same way forward, down, back and up:
Note also these general aspects that exist directly in the words used in the Squares. One or more features can be expressed in Squares:
Framing: One word is written around the frame of the Square, like a "Perfect" Double Acrostic. (This does not mean that the entire Square will be a "Perfect" Double Acrostic):
Central Cross: Only found in a few Squares. Consist of one single word. Most often this is a palindromic word, that is, a word that is spelled the same way forward and backward. This word is written in the center of the Square.
palindromes: Palindromes are always preferred for Magic Squares. I also noticed that some of Squares of Abramelin contain "reflected palindromes" (as I call them). This means that a small word has been written back and forth in a mirror image, and thus a new (more mystical looking) palindrome is formed. For example, we can write the word HELLO as a mirrored palindrome:
Non-standard spelling: The correct spelling of words is not necessary for Magic Squares. Especially when Greek or Hebrew(each of them is written in Latin transliteration, anyway). You can shorten, lengthen or write words to fit the Square itself.
Only one rule should be observed here - the word should be phonetically similar to the original word. The Word will be deciphered by the scientists of future ages, even after the advent of thousands of years. In my future work, I will provide more exact description words used for Squares (both a more mundane description and a magical one). I will also write how to make Magic Squares and how to work with them.
Aaron Leitch
March 2007
"The Book of Abramelin the Magician", German version
Introduction
« Book of Abramelin was written in the 14th or 15th century, after the plague swept through Europe. In 1349, the Great Plague befell Europe, the origin of which was blamed on the Jews. Abraham's parents were among those who survived the plague and the pogrom against the Jews. We know that from three German cities - Speyr, Worms and Mainz, the entire Jewish population was expelled, and only in 1356 the Jews were allowed to return there.
Manuscripts used for this edition
The two manuscripts we used date back to 1608 and were retrieved from the Duke Augustus Library in Wolfenbüttel, near Hannover, Germany. This manuscript is cited by the Rosicrucians as a document that had a significant impact on their movement.
From the manuscript of the Wolfenbüttel Library. This is the oldest known manuscript, dated 1608. It is encrypted, there is no division into paragraphs, punctuation marks are very rare. Written in small handwriting, in some places it is difficult to read what is written. Each page is divided into three vertical columns. If you hold the page at an angle, you can see two straight lines dividing the page. Each page is divided into three parts.
Instructions for deciphering other manuscripts held in the Wolfenbüttel Library. Dating back to 1608. This is probably the clearest version of the deciphered manuscript. There are divisions in this text, which sometimes occur even in the middle of a word. The text is written in German, as well as in Latin script, which is also not very easy to make out. For a person who can easily read only texts written in Latin, English or French, it would be difficult to read this manuscript. The manuscript uses many abbreviations, as well as capital letters of Old German, which also introduces additional difficulties.
There is also a manuscript in the Dresden Library, number 1, which is obviously more recent than the two manuscripts described above, and obviously of a different origin. It is not very skillfully done in Latin, and was used by us to check certain words, only when in the German version they were not too legible. This manuscript dates from around 1700 and is titled SLUB MS No. 111.
Title page of a manuscript from the Dresden Library. Written in a beautiful, easy-to-read handwriting. This manuscript is not complete and may also be a copy of a second manuscript held in the Dresden Library. The meaning of the monogram seems important, but it still needs to be deciphered.
Dresden Manuscript No. 2 is very beautifully executed, it probably comes from the library of the Duke of Saxony. It was written around 1750 and given the name SLUB MS No. 161.
Title page of the second manuscript in the Dresden Library. He probably became the source of the French translation, from which he compiled his English version of S.-L. MacGregor Mathers, The Sacred Magic of Abramelin. An analysis of the paper, as well as the handwriting, determined the year of this copy to be around 1720. The French manuscript is on the same paper and uses the same type, which was very common at the time. According to the library records, no one has touched this manuscript for over 200 years. Dresden, State and University Library of Saxony.
Perfume names from Peter Hammer's edition. There are differences between the spelling and order of the names of spirits in various sources. Franz Bardon copied this list for his book The Practice of Magical Evocations.
We also used an anonymous French manuscript from the Arsenal Library in Paris. It is written in Latin and the manuscript is very easy to read. Contains a few abbreviations that make it difficult to read. Dated around 1750.
We also used the edition Mathers, its English translation from the French edition. Mathers did his translation very diligently, doing it in the style of the King James Version of the Bible. Completed in 1893, the translation was published somewhat later. We used the 1974 Dover reissue, New York.
We also used the Oxford manuscript, from the Bodleian Library, written in Hebrew, the author of which is unknown. According to the esteemed Kabbalist Gershom Scholem, this manuscript was translated from the German language. Rabbi Salomon Sigle retranslated this manuscript into German at my request. The Hebrew text is very interesting, including from the point of view of its general scholarship. It probably comes from another, unknown to us, manuscript. The person who compiled this text is interpreting German words for students with a knowledge of Kabbalah. This manuscript was first found by Moritz Steinschneider and is mentioned in his bibliography of Hebrew manuscripts. The manuscript dates back to around 1740. Title: Ms Opp. 594.
It seems clear to us that Abraham wrote in German. He obviously could not see Lamech, to whom the book was intended. Numerous times in the text, he mentions that he does not know whether Lamech will become a learned Jew, or whether he will " ordinary person". Only learned Jews could read Hebrew.
So, we analyzed the possible history of the creation of the Grimoire "The Sacred Magic of Abramelin the Magician", discussed the personality of its author, and also identified some of the features inherent Abramelin squares from different versions of this Grimoire. His text is truly unique and contains very versatile information. However, only a person who is sufficiently familiar with what constitutes Theurgy(or "The Work of God"), will be able to actually use this Grimoire and the information contained in it, for themselves, as well as those around them, for the benefit.
The material was prepared by the lecturer © Eric Midnight for the Esoteric Center "Archeometer", 2012
All rights reserved.
