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The Elemental Attribution of the Magick Weapons

The Elemental Attribution of the Magick Weapons

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Published by D G Mattichak, Jr
A description of the elemental attributions of the elemental weapons used in ceremonial magick.
A description of the elemental attributions of the elemental weapons used in ceremonial magick.

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Published by: D G Mattichak, Jr on Sep 08, 2012
Copyright:Attribution Non-commercial


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The Elemental Attribution of the Magick WeaponsThe four main implements employed by magicians are often called the Elemental Weaponsbecause of their primary natures. These are the four familiar tools of the magician as they appearin the Tarot, The Wand, The Cup, The Dagger (Swords in the Tarot) and the Disk or Pantacle.While these weapons are all rightly associated with the elements as they are expressed inceremonial magick they are not uniquely elemental and nearly all of the other implements usedin the performance of a magickal ceremony corresponds to one of the elements also.According to the strictest discipline of ceremonial magick everything that the magician uses toprepare for and to perform an operation of magick should be consecrated to the accomplishmentof its objective. This makes them just as much a magick weapon as the more obvious implementsand so objects like the Magick Book and the Pen that are used to record the ceremony areweapons of magick art. Most literature on the magick weapons focuses solely on the four centralelemental weapons and often includes something about the magick sword. Occasionally they willalso mention the need to keep the paraphernalia of magickal practice quarantined from normalday to day usage but this falls well short of the true importance and use of these magick tools.The most complete work on the Magick Weapons of the Ceremonial Magician is Book 4 byAleister Crowley which lists eighteen implements and gives detailed explanations of the uses andsymbolic attributions of them. This represents only a fraction of the total number of implementsused by ceremonial magicians and in his Liber 777 Crowley lists a fuller list of 50 or moremagickal tools and paraphernalia. This list is an exhaustive compilation of all of the workingtools used by him in the Hermetic Order of the Golden Dawn while the collection in Book 4represents a basic working set of weapons. Liber 777 is a book of qaballistic correspondences sothe list of magick weapons included there are each ascribed to a Yetzirac attribution and fromthese correspondences most of the magick weapons can be shown to be an elemental symbol.The weapons that are attributed to the Sephiroth are generally more conceptual and correspond tothe planetary natures of the numbers so the Outer Robe, the dark, hooded robe of the Neophyte isattributed to Saturn because it symbolizes the temporal illusion of the physical body. Hiddenwithin this is the Inner Robe which represents the eternal spiritual principal that resides withinthe illusory body and so it corresponds to the stars in Chokmah. Beyond this, in the heights of Kether where the magick energy is still pure and undivided the weapon is the whirling force of the Rashith ha-Gilgalim itself symbolized in the Fylfot Cross of nineteen squares, the Swastika.Because Kether means a Crown, symbolizing the magician's dominion over all of hisconsciousness, this weapon is also attributed to the first Sephirah.The weapons of Chesed all reflect the authority of the state or the church that govern thetemporal life and so the Sceptre and the Crook are attributed here. The force the supports theauthority of Chesed corresponds to Geburah and so all of the weapons that are attributed to thisSephirah are martial. The Sword, the Scourge, the Chains and the Spear all belong here. Thecentral position of Tiphareth makes its weapons the central conceptual symbol of ceremonialmagick, the Lamen or the Rosy Cross. This weapon symbolizes the harmony required betweenall of the weapons in order to perform a magickal act. Thus the Lamen is a symbol of the Pathand of the method of its' traversal at the same time. Below Tiphareth the elemental influence
becomes more pronounced although still more conceptual than practical. Netzach whichcorresponds to both Venus and Fire has both the Girdle and the Lamp attributed to it. Hod, whichcorresponds to Mercury has the Names and Magick Words that are used in the ceremony. Hod isalso Watery and so the Apron, as is used in Freemasonry is intended to absorb the injuries of theGreat Work, corresponds elementally to this Sephirah. The Perfumes or Incenses that are to beemployed in the ceremony are attributed to Yesod because of the correspondence with Air whilethe Lunar attribution connects this Sephirah with the Altar and the sacrifice that is made upon it.Perhaps the best well known and yet the most conceptual weapon of ceremonial magick is noteven thought of as a weapon at all, the Magick Circle and its compliment the Magick Triangle.These constructions of magick art correspond to the Sphere of the Elements in Malkuth andcreate the environment wherein all of the other weapons and their symbolism find their completeexpression. The Magick Circle is the microcosm symbolically spread out and arranged in aworking space that allows the magician to access the different components of his consciousnessand to change them in accordance with his will. Just as Malkuth is the fulfillment of the uppernine Sephiroth so too is the Magick Circle the product of the influence of all of the weaponsabove it, including those that are attributed to the Paths of the Tree of Life that join theSephiroth.The Magick Circle is the central symbol of the ceremonial magician and even without the otherweapons it is still possible to operate the Magick Circle while without it the effect of the otherweapons is meaningless and so ineffective. The Elements as they are found represented in thesymbolism of the Magick Circle have more to do with the Four Worlds than with the elements asthey are found in the physical world. While these physical elements may be useful for invokingthe construction of the magick circle, especially for beginners, the object of creating the Magick Circle in the first place is to transcend these physical elements and ascend through the FourWorlds to the Unity of Kether and the completion of the Great Work. This is reflected in thenatures of the four primary Elemental Weapons of ceremonial magick which correspond to thesearchetypal elemental forms rather than to the earthly elements that are their shadows. TheMagick Wand, the quintessential weapon of Fire, isn't used for stirring up actual burning embersbut for directing the essential fire of the magician's True Will.This deeper correspondence of the Elemental Weapons of classical Hermetic Magick allowsthem to bridge the abyss between the conceptual nature of magick and the practical applicationof performing a magickal ceremony. They also correspond to the four actions of the magician asCrowley described them in Liber I B vel Magi;
With the Wand createth He. With the Cup preserveth He. With the Dagger destroyeth He. Withthe Coin redeemeth He. His weapons fulfil the wheel; and on What Axle that turneth is not known unto Him.
The forces that are being manipulated by the four Elemental Weapons are those that lie at theessence of the elements themselves, that existed before there were elements and which are theultimate expression and reflection of the four worlds in our temporal and illusory perception of creation.The four primary Elemental Weapons are most correctly referred the Powers of the Sphinx; toWill, to Dare, to Know and to Keep Silence. These four powers represent the nature of the work 

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