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Order of St. Uriel Study Guide
Taken from the teachings of Tau Malachi and the Sophian tradition (www.sophian.org)


Study Guide produced by Magdalene Circle (www.magdalene-circle.org) an affiliate of Ecclesia Pistis Sophia in
Austin Texas.
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Sophian Orders
The Sophian Orders are designed to be in-depth teachings and study areas for Sophian Initiates so that
they can delve deeper into the mysteries of Logos and Sophia. Each order is designed to help those
with particular gifts and interests explore their calling and their path with others and individually.
These Orders are as old as the tradition itself, but are living so that they grow and change with each
generation. If you find yourself interested in an Order, please contact Brother Mark+ and he will get
you involved with the other members of the Order.
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The Order of Saint Uriel
In previous generations there were two branches or expressions of our art
of divine theurgy, one called the “Art of the Temple of King Solomon” and
another called “The Assembly of the Prophets,” the former representing a
very refined form of “ceremonial magic” performed in traditional “magical
temples,” that latter being a completely shamanic form of magic, earth-
centered, yet walking among the stars, the heavens. In this present
generation I do not intend to pass on the Art of the Temple of King
Solomon, but rather it is my intention to pass on the teachings of the
Assembly of Prophets – a completely shamanic way of divine theurgy, one
that is directly reflected in the Holy Torah and Gospel. Essentially, in these
times we have a deep need to become more connected with the earth and
our environment, while laboring to unfold a Supernal Realization. Thus a
refined ceremonial art bound to formal temples is not so useful to us, but
rather we have a need for the restoration of a shamanic way, one the places our feet firmly upon the
earth and that understands the magic of the ordinary, while letting our head abide in the heavens and
venturing into the supra-mundane.
In this labor I intention to impart the teachings of the Assembly of Prophets, and intend to expand
upon them, and will also translate some of the wisdom of the Art of the Temple of King Solomon into
this more shamanic form; along with this, eventually, teachings and practices associated with
awakening the Serpent Power will likely also be included – all in due time.
There is a great deal of our art of divine theurgy and Way of Power that can only be communicated in
person, through experience, and much that is private, shared only with those who draw near; but it is
my hope to share all that is possible in this medium, and all that might be good and beneficial for
independent practitioners and members of our circles of Ecclesia Pistis Sophia, the Body of Faith-
Wisdom.
 Initiates who study and practice in the Order of St. Uriel often also study and practice in the
Order of St. Gabriel, which focuses on practices with dream and vision, and prophetic
meditation; these two Holy Orders being virtually inseparable from one another.
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Magical Ritual: A Basic Outline
The following is a good basic formula for the creation of a magical ritual.
1. Set up your sacred space, setting into place everything you will be using;
then light the candles and offer up some incense, praying for guidance in the
spiritual work to be done and the blessing of the Divine upon it. (In some
rituals we may wait to offer up incense until the actual beginning of the rite;
during this time you also might want to have some recorded music on to
energize the space and to uplift you.)
2. Let the matrix you have created sit for a while to settle and gain strength,
and while it does so go and take a ritual bath or shower to cleanse yourself,
and put on your sacred clothing for the rite. Then, anoint yourself in
remembrance of the anointing you have received, your initiation in the Way of the Anointed.
3. Go into the sacred space, and in one way or another, purify or banishing, cleansing that space of any
negative psychic or spiritual influences, driving out all shades and shadows from yourself and that
space – Smudging Ceremony or the Lesser Banishing Ritual of the Pentagram are good examples of
this.
4. Then, in one way or another, invoke the Divine Presence and Power, and bless the Holy Name of the
Divine, giving praise and thanks to the Divine.
5. Having invoked the Divine, speak the intention of your ceremony clearly and concisely, and ask for
the blessing of the Divine and guidance of the Divine; offering up the entire movement to the Divine,
let it also be said, “Your will be done.”
6. Then, Open the Gate and invoke the Divine or Spiritual Powers to be worked with – as an example, if
you were working with an elemental force, and you were familiar with the Greater Ritual of the
Pentagram, you might use the corresponding part of that sacred ritual at this point, invoking the force
of the desired element in that way.
7. Once the Gate is opened and the Divine or Spiritual Powers is invoked, you perform the spiritual
work or wonder you intend, charging and directing the spirits, or requesting of the Divine Power what
you are seeking. (Depending upon the spiritual work and the nature of the spiritual force invoked,
some offering may be in order – that is usually our way.)
8. When the working is accomplished, then there is the celebration of the Wedding Feast, and prayers
extending blessings to all beings. (Sometimes the spiritual work is held until the Wedding Feast, and is
performed just after the consecration of bread and wine, as there is a magical field of energy
generated by this consecration that is auspicious for wonderworking; then, the wonder having been
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worked, the magician and shaman will celebrate the Holy Feast as a seal upon it, offering to all spirits,
all sentient beings.)
9. At this point, praise and thanksgiving are offered to the Divine, and we give thanks to the powers
and spirits who have helped us; then we bid all spirits bound by the rite to depart in peace, and to bear
forth the Divine Light into their realms.
10. Then, we close the Gate and banish the spiritual forces invoked – and when all is banished, we pray
that the blessings of this sacred ritual go to all beings; and this concludes the sacred ritual.
A magical ritual following this pattern can be very simply, or very complex – it all depends upon the
spiritual work being done and what is called for, and one’s own creative inspiration; really, it is a very
intuitive and creative affair. Obviously, the more you are exposed to the creative art of ritual or
ceremony, and the more you practice it yourself, the greater the horizons of your own creative
expression in sacred and magical ritual – there is really no limit or end to this sacred art in sight. (As in
mundane arts, save for very rare exceptions, attending “art school” is very necessary, and very wise.)
However, it should not be assumed the magical ritual is difficult, because it is not – it is a creative
expression in the Spirit, and a movement of conscious intention, and following a formula like the one
that has been given, it is an art accessible to the novice and adept practitioner alike; the adept will
simply have more skill and experience, and perhaps a greater capacity for the generation of energy.
Essentially, everything in the ritual, all symbolism, movement, speech, and so on, focuses on the sole
intention of the rite – basically speaking it is a vehicle for the focus of your will and manifesting power,
a support of your kavvanah-concentration.
Although there may be a time for prolonged ritual, generally speaking, a magical ritual is short and
sweet, swift like a lightening bolt; prolonged ritual in a wonderworking movement leaves much room
for distraction and a fall of one’s energy, and certainly suggests weakness and doubt – there is no room
for doubt in the practice of the wonderworking art. Indeed, wonderworking of the Supernal is very
swift, very essentialized, as though a fiat of the Divine I Am – as it is spoken, so is it done. This is our
aspiration and aim. (You will note that neither Master Yeshua nor his disciples took a long time to
enact their wonders – and neither do we, not when we have received the Holy Spirit, anyhow.)
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Generating the Sacred Circle
The Sacred Circle is traced upon the earth with the holy
staff or walking-stick, but sometimes when protection is
needed or great force is needed it is traced with the
magical sword – sometimes, these two powers are joined
in a spear and the spear is used; but most often it is with
the holy staff that we trace the Sacred Circle.
If you do not have a holy staff, or the Mother Spirit
inspires you to create a Sacred Circle but your holy staff
is not with you, the go and walk seeking a stick, a fallen
branch, that calls out to you saying, “Here I am, take me.” Then gather it in a sacred manner and let it
become as a holy staff for the purpose of creating the Sacred Circle; alternatively, if you are in a place
where there are no sticks or fallen branches, then walk around seeking a rock in just the same way and
use the rock that offers itself to you.
There are two ways to trace the Sacred Circle, sunwise (clockwise) and counter-sunwise (counter-
clockwise); sunwise is invoking, manifesting, and counter-sunwise is banishing, dissolving – also
sunwise corresponds to our masculine energy and counter-sunwise to our feminine energy.
In other words, if your intention is to invoke or manifest something, to conceive something new, to
create, form and make something, to bring something into being, then you would trace the circle and
walk the circle sunwise; but if your intention is to banish something or unmanifest something, to
remove something, or to change or transform something already manifest, or to first make space for
something new, or space for new possibilities, then you would trace the circle counter-sunwise.
We may trace the Sacred Circle in silence, but more often than not we chant Divine Names as we trace
the circle, or we chant the invocation or banishing we intend with the Sacred Circle we are creating –
the Sacred Circle becomes the Holy Vessel or Vehicle of our chant, whether in invocation or banishing,
and calling in the Divine Powers, the Four Winds, they assume that form, that manifestation of the
Divine Presence and Power, Holy Shekinah. Thus, the Sacred Circle can assume many and diverse forms
of the Divine Presence and Power, dependent upon our intention and chant while tracing it – it is all a
matter of the energy you wish to work with, or the mystery you wish to explore, the spiritual or
magical work to be done.
We require something of a spiritual education in this regard – spiritual knowledge, for the more
familiar an initiate is with Divine Names and their permutations, and various potential chants; the
greater their range in the generation of the Sacred Circle. There is really no end in sight to this spiritual
education, however, and in any given moment we know what we know, and it is good, and it is
enough, and that is what we use, that is what can be done – so we work with what we know and the
inspiration the Holy Spirit provides in the power of the moment.
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When the Sacred Circle is traced, then we charge it and open it, and there are many ways we might do
this, but always the invocation charging and opening is from “sky to earth”, above to below, for we are
grounding or “earthing” Divine Presence and Power when we generate the Sacred Circle.
Here we may speak in general of this charge and opening – we may speak of it in a basic way; we are
making a spiral down into the Sacred Circle, and either with our hand, or one or another magical
object, we trace the circle in the air three times (walking it to do this), while chanting or invoking the
Divine Presence and Power that we seek to ground or earth. Essentially, in the energy dimension, we
are forming a vortex or wheel of power. This spiral of energy, of course, is manifest in the same
direction we traced the Sacred Circle, whether sunwise or counter-sunwise.
(In certain ceremonies this “walking the circle,” charging and opening it, may include more than three
“passes” or three circumambulations.)
This charge and opening of the circle is called “walking the circle,” and generally speaking when we
walk the circle we begin in the east. However, depending upon the nature of spiritual or magical work
we are doing, we may also choose to begin from the direction that corresponds to our intention, and
so may walk the circle from any direction.
When the circle is traced, and it is charged and opened, then we can call in the appropriate Divine
Powers and spiritual beings-forces, and engage in the intended spiritual or magical work.
When our working is finished there is always some banishing performed and the “release of the spirits”
– the dissolution of the Sacred Circle; and in fruition we give praise and thanksgiving to the Divine and
extend blessings to all our relations, all beings.
 If and when we have the matrix of magical weapons and are going to use them in our
ceremony, then before we trace the Sacred Circle we roll out the carpet and layout the magical
weapons upon it in the center of where we are going to generate the circle. In some advanced
practices we may reverse this, generating the circle and then bringing the magical weapons into
it – but usually that is not the case.
(Sometimes, rather than trace the circle on the ground by engraving it with the holy staff we will use a
biodegradable powdery substance to trace the circle – such as flour; tracing the circle in this way we
may also place sacred symbols around the circle, and the pattern laid upon the earth can range from
very simple to very elaborate. After the ceremony the substance is raked into the earth, effectively
erasing it.)
This is the basic knowledge of generating or creating a Sacred Circle.
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The Mind, Winds & Sacred Circle: The Knowing Mind
(The Practice of Flying and Walking)
The mystery of the Four Winds and Four Elements is this – the Mind,
which is Ain (No-Thingness) becomes Matter, the Material Universe;
how the Mind becomes Matter is through the Four Winds, the Power of
the Four Elements, all arising from the Element of Spirit-Space, which is
the element corresponding to the very nature of Mind, Ain
(Nothingness), Ain Sof (the Infinite).
When the Mind becomes Matter, nevertheless it remains Mind – the
One Being-Consciousness-Force, transcendent of all and yet manifest as
all; and so it is said, “All is Mind; All Mind is One.”
When we say “Mind” as mean Creator, God, the Divine; and we mean
all Being, all Consciousness, all Force – not just the intellect or finite
reason, or the mental consciousness that has come to be called “mind” in modern times; hence we are
speaking of Divine Mind, Enlightened Mind.
The Four Winds, the Four Elements, arising from and in the Fifth Element of Spirit-Space, are the
“Powers of the Mind”, the radiant display of Mind; and all that appears in the Pleroma and Entirety,
above and below, is created, formed and made of these Powers of the Mind – all the Powers-That-Be
and all beings-forces are composed of various combinations of these Powers of Mind.
These Powers are represented by the Mother Letters: Alef, Mem and Shin, and by Tau; and in their
manifestation they are represented by the Great Name of Yahweh, which is Yod-He-Vau-He. When it is
said that all of creation arises from Yahweh and is in Yahweh, this is what is being said; all arising from
the Power of Mind and all in the Power of Mind.
These Powers are called Winds or Spirits, and they are also called Breaths – these Winds are the
“Radiant Holy Breath of God”; and so it is said that when God created, formed and made the Human
One, the Earth Being, God breathed into the Human One, the Earth Being, and imbued the Human
One, the Earth Being, with Hayyah Nefesh, Living Soul. Thus, the Mind and the Body were joined, the
Body Being the manifestation of Mind, and the Mind being the Life and Light of the Body; Mind
created, formed and made the Human One, the Earth Being, and Mind entered into the Human One,
the Earth Being, becoming embodied; though embodied, yet Mind remains what it is in essence and
nature as It Is in Itself.
Now this creation, formation and making of the Human One, the Earth Being, is the creation, formation
and making of all; for the Human One, the Earth Being, comes into being through the process of the
creation, formation, and making of all – the development and evolution of life-forms in ascent to the
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Highest of Life, Awakened Mind, Divine Mind, and the potential for the awakening of Mind, the
realization of Mind, is in the Human One, the Earth Being.
The Human One, the Earth Being is Nature, is the Earth, is Creation becoming conscious of Herself, and
the Human One, the Earth Being, is the embodiment of Divine Mind, the Holy Remembrance of Nature,
the Earth, the Creation inseparable from Divine Mind, inseparable from the Creator, God. In the
Human One, the Earth Being, Nature, Earth, Creation ascends to Creator, to God, and the Creator, God,
descends into Nature, Earth, Creation – the Divine Mind embodied, “Divine Incarnation”.
Now all of this arises from Mind (God) and transpires in Mind (God), and all of this is the manifestation
of Mind (God) – all the play of the Powers of Mind, Elohim, Yahweh, “Yahweh Elohim”; from the first
most minute life-form, completely unconscious of itself as Mind, to the arising of the Highest of Life on
earth, the Human One, the Earth Being, conscious of itself as Mind, all is the Mind arising, awakening
to Itself, all the discovery of Itself in Itself, all the revelation of Itself to Itself
The Mind emanates, and emanating the Mind creates, forms and makes, and what is created, formed
and made is the Mind awakening, the Mind coming into being, Embodiment; all of creation, all
creatures, are the embodiment of Mind, they are Mochin Katlut, little Mind, “finite Mind”, all
emanations, creations, formations and making of Mochin Gadlut, big Mind, “infinite Mind”, all having
their essence or root in Mochin Gadlut.
This creative evolution, the matrix of creation (Elohim) generating the Human One, the Earth Being, is
the expansion of Mind, all beginning from a contraction of Mind; it is all the Mind expanding, finite
Mind expanding into infinite Mind, the infinite Mind having contracted Itself to become finite Mind. In
the Human One, the Earth Being, is the awakening (Messiah) to recognize and realize the inseparability
of Mochin Katlut and Mochin Gadlut, the finite Mind and infinite Mind, the Mind of Creation and Mind
of Creator, “One Divine Mind”, awakened, remembering.
This is the generation of the Human One, the Earth Being, by our Heavenly Father and our Earthly
Mother, our “Sky Father and Earth Mother”; the infinite Mind transcendent and the expanding Mind
immanent – the Holy One.
When the finite Mind expands into the infinite Mind there is no difference – and, in truth, all the while,
throughout the expanse of Mind, there is no difference; for all is an appearance in Mind and all is an
appearance of Mind, whether unconscious or conscious, asleep and dreaming or awake – the
appearance of separation is illusory, unreal.
All of this may seem very lofty, very removed from us, but it is not – anyone can look and see this,
anyone can listen and hear this, for it is the truth of the Divine above and below just the same, the
truth of the above within the below and the below within the above, the union of heaven and earth,
“sky and earth”; it is the truth that we are walking in God and with God all of the time, the truth of God
manifest as all that we see and manifest as us, as well as the truth of God transcendent of all and of us.
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Knowing the immanent presence and power of God, we enter into knowledge of the transcendent
presence and power of God – recognizing the nature of finite Mind we recognize the nature of infinite
Mind, for it is one and the same nature, the Ain Nature, the Bornless Nature.
Every good creature, every sentient being, is Katlut Mochin, finite Mind, within and beyond which is
Mochin Gadlut, infinite Mind – the infinite Mind is manifest as countless emanations of finite Mind, all
of which are the infinite Mind in their essence and nature, and recognizing their essence and nature
they are inseparable from infinite Mind, infinite Light (Ain Sof Or).
Thus, the Word of God, the Wisdom of God, the Knowing of God, is in everything – it is in the soil and
minerals and rocks, and it is in the grasses, plants, bushes and trees, and it is in the animal people, and
it is in water and land, earth and sky, and in the sun, moon, planets and stars, and in the human being,
the human people; in the Human One, the Earth Being, it may become fully consciousness, fully
awakened – and becoming conscious in the Human One, the Earth Being, it becomes awakened in all
above and below, in spirits and creatures.
Indeed, the Voice of the Human One, the Awakening of the Human One, is the voice and awakening of
all – and so it is that even such things as rocks and grasses have a voice and talk to the Human Being,
talk in the Human Being, all in the Awakened Mind, the Divine Mind; this, exactly is the experience of
the Gnosis Mind, the “Knowing Mind”.
At the outset, in ignorance, in unconsciousness, we think that we are separate from all that we see – as
though we cannot know with the Mind in the rock or grasses and such; but the Mind in the rock or the
grasses is the Mind in us, and recognizing this we discover that we are not separate, and realize that
we can know with the Mind in the rock or grasses and such; the Word of God, the Wisdom of God, the
Knowing of God in everything begins to speak to us, speak in us and speak as us; and even more than
this, God speaks to us, in us and as us in this way – God, the infinite Mind, becoming embodied,
awakened in us.
If you want to listen and hear the Word of God, the Wisdom of God, the Knowing of God in anything,
then you must go within and live within, present in what’s happening, for that is where the Word and
Wisdom of God is spoken, that is where God in all and as all is revealed and known, and it is in this that
the awareness of God beyond all dawns, the realization and embodiment of transcendence, the Holy
One.
If God is not here, God is nowhere; if God is not experienced now, then God will never be experienced
– if God is not known in creature and creation, then God will not be known in Godself: this is the truth
of the Divine Incarnation.
This experience of God, this knowledge of God, is in the center of the Sacred Circle where the Four
Winds, the Powers of the Mind, intersect, are gathered and focused; standing or sitting in the center of
the Sacred Circle, gathering and focusing the Powers of the Mind inward, into the secret center of your
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Being, which is the Being of all – there all is speaking, there God is speaking; this is “Calling in the
Powers.”
When you are centered in this way, everything will speak with you, everything will speak in you and as
you, and so God will speak with you, God will speak in you and as you; in this speaking is “real magic
power”, the intelligence and power of all Creation and Creator, Earth Mother and Sky Father.
When Mind is concentrated, Mind expands – when Mind expands concentration is effortless, there is
no more distraction, but all is this Primordial Contemplation, this Holy Remembrance of the Divine I
Am, the Divine Mind, infinite.
The Practice of Flying & Walking
With this in mind (pun intended), go into the Center of the Sacred Circle, and standing or sitting in the
Center, go within into the Center of Being within and behind your heart – aware of everything that is
happening around you and within you, yet centered in the Sacred Circle, centered in Being; centered in
this way, call upon Sky Father and Earth Mother, and call in the Divine Powers, call in the Four Winds,
as you are inspired in the moment – then envision yourself as Divine Light going down into Earth
Mother, and becoming Earth Mother, arising as all, arising as the Good Earth, and arising as Earth
Mother, with conscious intention, set your mind upon the Four Winds as upon your own breath, and
ascend into Sky Father, becoming as the Great Sky, the Great Spirit.
(With the Divine Name of Adonai we descend, with Elohim we arise as the earth, with Yahweh we ride
the winds, with Eheieh we become the sky – these are the chants, and often the rattle is used with
them.)
When you fall to the earth again, do not be sad, be happy – so long as you live as the Earth Being when
you run in this way you will return and it is good; be in your body, be in the Earth Mother, walk under
the Sky Father knowing that whenever you wish you can fly – give praise and thanks to Sky Father and
Earth Mother for your flying and your walking, and give thanks to the Divine Powers through which you
fly and walk, and as you fly or walk abide in the Sacred Awareness, the Holy Remembrance, that you fly
and walk in the Holy One and as the Holy One – all is Mind, all Mind One.
Some day when you run, when you fly, you will not return to Earth Mother, but you will go to Sky
Father – the finite Mind expanding into infinite Mind; the angels of Earth Mother and angels of Sky
Father will rejoice on that day, for Sky Father having conceived in Earth Mother, she will have given
birth on that day to the Sun of the Human One, the Sun of God.
Until that day, as children of Sky Father and Earth Mother, we play, as all children do, going out and
coming in, moving and moving not, ascending and descending, running and returning, passing in-
between Sky Father and Earth Mother; then one day, when it is time, we go forth like the Risen
Messiah, the Great Seth – that’s what the resurrection and ascension means.
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When you fall to earth again, do not be said, be happy – walk with Ha-Shem in Holy Communion with
the angels of Sky and Earth; in so doing, Enoch was taken up in divine rapture, Elijah was taken up in
divine rapture, and Yeshua and Mirya embodied divine rapture, union with Sky and Earth, the Holy
One.
What is shared here cannot be in your head – it must be discovered and revealed in your experience, it
must be in your heart and in your body; then it will be known, you will experience knowing – “Divine
Gnosis”.
When you have become acquainted with the Sacred Circle and Four Winds in the most simple and
direct ways – this is a good contemplation and practice; but remember, it is only good once you are
acquainted. After all, before you can fly you must learn to walk!
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Sacred Circle: Union of Earth Mother and Sky Father
(Tikkune-Healing of the Great Name)
When the Human One, the Speaking Being, the Earth Being,
walks the Circle of Life in a sacred manner, walking in beauty and
holiness, they are the union of the sky and earth, the heavens
and the earth, but when the generations of the Human One walk
in the darkness of ignorance and do not know how to walk in a
sacred manner, then heaven and earth are divided and there is a
war in the heavens, and great conflict in the Human One and on
earth – shades and shadows move among the people and in the land when the Human One does not
stand in their power, does not stand in the Divine Light. According to the Kabbalah, in effect, the Great
Name of the Creator is divided, the final He being separated from Yod-He-Vau causing the ruhaniyot
and shefa of the Holy Sefirot to feed the Other Side, the Dark Side – then all manner of admixed and
dark forces enter into the astral earth, all manner of shades and shadows move with the people and
land.
Thus, the wonderworker, the magician and shaman, seeks to bring about the union of Earth Mother
and Sky Father in her or himself, and in the people, and seeks the tikkune of the Great Name of
Yahweh – the Holy Letters of the Great Name correspond to the Four Directions of the Sacred Circle:
Yod to the South, the first He to the West, Vau to the East and final He to the North. (The Holy Letter
Shin in the Blessed Name of Yeshua is the Center of the Sacred Circle.)
The following is a way to create a Sacred Circle for the Union of Earth Mother (Weh) and Sky Father
Yah (Yah), the Tikkune of the Name.
The eagle represents walking between worlds, the spiritual and material worlds – the walk of the
magician and shaman; it represents the resurrection and ascension, and transcendence, “being in the
world but not of the world”, and represents insights into deep and high mysteries, and the power of
the Supernal Shekinah, the Supernal Mother. An eagle feather thus bears the power of union and is
good for a ceremony of tikkune of The Name.
Likewise, the vulture is very powerful, representing the power of transformation and transmutation,
and the “power of restoration” is in it; it too flies between worlds, the worlds of the living and the
dead, and represents insights into the hidden mysteries – and it is the Holy Shekinah “come down,” as
in the Apocalypse, the time of Divine Revelation. A vulture or buzzard feather thus, also, bears the
power of restoration to union and healing of The Name.
The hawk can have similar attributes to those of the eagle and vulture, but specifically relates to
prophetic vision and guardianship, as well as the awakening of the Divine Power, the Fiery Intelligence
– a hawk feather, too, could serve in this sacred ceremony.
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The feathers of the white swan, with its attribute of peace and wisdom, could well serve in this
ceremony, so also Macaw feathers; while eagle or vulture is ideal, the feather of any great bird of the
air could be used in this ceremony with conscious intention for the Union of Earth Mother and Sky
Father, and the tikkune-healing of the Great Name, and tikkune-healing of the people and the land,
though for this ceremony we would avoid owl and raven feathers. (The use of an eagle or vulture
feather assumes that it has been gifted – passed to you either by the Mother Spirit under right
circumstances, spontaneously, or passed to you in sacred trust by a holy person; these can never be
feathers purchase or taken by force or violence.)
Go out to a secluded place where there is good energy and walk with your holy staff and a feather, and
take a small sacred stone or crystal with you – create a Sacred Circle. (Remember to smudge yourself
before you begin and remember to smudge anyone who will enter into the Sacred Circle with you.)
Trace the Sacred Circle, while chanting Abba-Imma, Yahweh Elohim, and remember the Union of
Father Sky and Earth Mother in you and in all beings; then with the holy feather walk the Sacred Circle
seven times pointing the feather towards the center of the Sacred Circle, and chant-pray: “I am here, I
am here, I am here, Spirit of Light, Spirit of Truth, Holy One; Ani Ve-Hu, Ani Ve-Hu, Ani Ve-Hu, Ani Ve-
Hu (“I and You”); You, the Foundation of All Being, I Makom, Your Dwelling Place – I abide in You and
You abide in me – bless and empower me as Your navim, ‘ones who bring,’ anoint me with Your Holy
Spirit.”
Then cross over into the Sacred Circle, and as you have walked the Sacred Circle sun-wise outside of it,
now walk the Sacred Circle counter-sunwise inside of it, and directing the holy feather outward
towards the Circle, chant-pray: I go into You, I go into You, El Shaddai, God the Breasted One, God the
Breasted One, my hope and my salvation are in You, my life and all that I am; I abide in You, I abide in
You, and You in me, Hayyah Elohim, Living Spirit, Living God, my faith and my soul are in You, the
source and sustenance of my being, my very light and life – a call upon Your Holy Name.”
When this is done, go to the Center of the Sacred Circle, and slowly turning sunwise, sweeping the
inside of the Sacred Circle with the holy feather, chant-pray: “In Holy Remembrance of Eheieh, the
Divine I Am, and for the sake of the Union of Yahweh and Elohim, Yahweh and the Holy Shekinah,
through this rite, done in holy awe and wonder, all for the sake of love, I pray for the tikkune-healing of
the Great Name of Yahweh, the union of Sky Father and Earth Mother in this Holy Place where I am.”
Then, waving the holy feather upward towards the sky above your head, intone YAH; and sweeping it
down in a gesture towards the earth, intone Weh – (the intonement sounds something like IAOUWAY,
all vowels sounds). Do this three times.
When this is done, face the East and Intone the Shema: Shema Israel, Yahweh Elohenu, Yahweh Achad
– “Hear O Israel, the LORD is your God, the LORD is One.”
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Then, from the Center of the Circle walk to the Four Directions, and with the holy feather held before
you, invoke the Four Winds: East, West, South and North, envisioning the Cross of Light formed on the
earth within the Sacred Circle as you do this; and then invoke Metatron (as Torahkiel Yahweh) and
Sandalfon ( as Maggid Ha-Shekinah).
When this is done, return to the Center of the Sacred Circle and intone Adonai Yeshua Messiah, Kallah
Messiah, with the conscious intention of the tikkune of the Great Name and invitation of all spirits into
the Mystical Body of the Risen Messiah, knowing the Risen Messiah as the fulfillment of all tikkune,
above and below; then, cleaving to the Holy Shekinah of Messiah, pray and meditate, and invoke and
perform whatever spiritual and magical work is to be done. (If others are with you, encourage them in
prayer and meditation as well – let all who are present pray and commune in the Divine Presence and
Power.)
Pray for everyone you know in need, and pray for all your relations, all beings, that all might be
blessed, that all might receive the fulfillment of their inmost heart’s desire; pray that all darkness be
driven out of the people and the land, pray for the healing of all illness and disease, and prayer for the
illumination of all living spirits and souls; pray for the extension of the Light of the True Gross, the
Great Seth, for the “Resurrection and Ascension of this Good Earth”.
Then, as a seal and fruition of this spiritual movement – the seal of this Great Tikkune, celebrate the
Wedding Feast, the “sacred meal of bread and wine”.
(Following the Wedding Feast, the stone or crystal is buried in the earth, in the center of the Sacred
Circle, and some small portion of the bread and wine are buried with it.)
When this is complete, bless all spirits and bid them to depart to their abodes in peace, bearing forth
the Divine Light they have received, and give praise and thanks to Ha-Shem. This completes the
ceremony – and so you and whoever is with you bids one another peace, “shalom,” and you go in
peace.
 Anytime you work with others it is a good idea to smudge your sacred objects afterwards, when
no one else is around, or to consciously pass the Fiery Light through them.
This is the most common way initiates of the Order of St. Uriel will create a Sacred Circle for an “open
working” – which means for the general purpose of prayer and meditation, and all manner of spiritual
works; it is especially good for group workings when everybody comes to circle with various intentions
for prayer and meditation, various needs, and all needs are to be uplifted and honored. Of course,
there are many other ways of creating Sacred Circle, but this is an example of one that is very common,
and we may say “universal.”
Obviously, this ceremony can be changed with the use of various sacred objects or magical weapons,
and with different chant-prayers; it can shape-shift, what is given being used as a foundation.
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Sacred Circle: Circle of Infinite Light
When you are well acquainted with the Sacred Circle in Earth
Mother, then you may seek to become acquainted with the
Sacred Circle in Sky Father and the Pleroma of Light – but really,
you want to know the Sacred Circle in life, in this world, before
you seek to know it in the heavens and Supernal Abode.
There is a simple way to get acquainted with the Sacred Circle in
Sky Father, and if you want, you can join this practice to the
actual creation of a Sacred Circle and calling in of the Four Winds, and then engage this meditation in
the Sacred Circle, or else this practice can be performed on its own, as a meditation.
A Meditation of Ain Sof Or:
Perform the Kabbalistic Cross and envision your body as a Body of Light in an immeasurable Ocean of
Light – Endless Light; from within this Ocean of Divine Light envision Five Essential Lights magically
appearing:
A seed of brilliant white light, sparkling with rainbow hues, above you, a seed of golden light before
you, a seed of blue sapphire light behind you, a seed of ruby red light to your right, and a seed of
emerald light to your left – these are the pure primordial elements, the very essence of the Holy
Winds, and they shine with supernal splendor and glory, they are a brilliant radiance.
Intone Yahweh and let your consciousness merge with the Holy Name;
Intone Adonai and let your consciousness merge with the Holy Name;
(Alternatively, the Divine Name of Elohim may be used.)
Intone Eheieh and let your consciousness merge with the Holy Name;
Intone AGLA and let your consciousness merge with the Holy Name’
(Or, Atoh Givor Leolam Adonai may be intoned.)
When these divine Names have been intoned, envision that this Four Essential Light magical transform
into the four Archangels of the Sacred Circle, Raphael, Gavriel, Michael and Uriel, respectively; and
envision that the Fifth Essential Light expands to become an orb of diamond-like light, with a flaming
letter Shin within it – and intone Yeshua, and let your consciousness merge with the Blessed Name.
As you intone Yeshua a number of times, envision the Fiery Light of Shin pouring down through the
crown of your Body of Light into your heart, and envision brilliant rays shining from the archangels,
blessing and sanctifying you, your Body of Light magically transforming into a “Jeweled Body of Light”,
like a great Rainbow Body.
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Envision the Infinite Ocean of Light being transformed into this most subtle, yet most intensely brilliant
Rainbow Light, all these Divine Images dissolving into this Limitless Space of Light; then intone Ha-Yah-
Ah and envision you dissolve into this Infinite Ocean of Light, and yet feeling this Ocean of Light pour
with, in and through you – abide in this union as long as you can, and see what happens.
When you depart from union, seal this movement with Baruch Ha-Shem, “Blessings is the Name”; and
intone Vehayah, “And it shall come to pass.”
Then intone Hallelu Yah three times, and amen.
Close with the Kabbalistic Cross.
 This is a subtle form of the Lesser Banishing Ritual of the Pentagram, a common way of
generating Sacred Circle, but put into the form of a Body of Light meditation.
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Lesser Ritual of the Hexagram: Rite of Mystical Union
This is a sacred ritual in our wonderworking art for the celebration of the
Wedding Feast, the Holy Eucharist, and it is a rite celebrating the union of
heaven and earth, our Heavenly Father and Earthly Mother; it is also a sacred
ritual that is used to seek insight into the Divine Will or for prophetic
inspiration.
Just as the Elemental Forces are attributed to the points of the Sacred
Pentagram the Celestial or Planetary Forces are attributed to the points of the
Sacred Hexagram in the very way they appear on the Tree of Life: Shemesh, the Sun, in the center;
Shabbatai, Saturn to the top point, Levanah, the Moon, to the bottom point; then Tzedek, Jupiter to
the top right, Nogah, Venus, to the bottom right; then Madim, Mars to the upper left and Kokab,
Mercury, to the bottom right.
In the same way as with the Sacred Pentagram, from the point of attribute we trace the Sacred
Hexagram sunwise to invoke and counter-sunwise to banish.
The Sacred Ritual
1. Take up the wand and cup and perform the Kabbalistic Cross, and assume the Image of the Partzuf in
your Body of Light, taking the attitude of a holy priest-king or priestess-queen on your wedding day
and coronation.
2. In the East trace a Shabbatai Hexagram while intoning Ararita; then envision a Divine Presence of
brilliant diamond-like light sparkling with rainbow hues and intone IO Adonai.
3. In the West trace a Levanah Hexagram while intoning Ararita; then envision the Holy Bride in Glory
Body and intone Kallah Messiah.
4. In the South trace a Shabbatai Hexagram while intoning Ararita; then envision the Risen Messiah,
Yeshua Messiah in Glory Body and intone IAO.
5. In the North trace a Levanah Hexagram while vibrating Ararita; then envision the Holy Mother in
Glory Body and intone OAI.
6. Envision that a great Cross of Light is formed in the earth by this movement and standing in the
center trace a circle in the air above your head while intoning Ruach Ha-Kodesh, envisioning the Divine
Presence and Power of the Great Luminous Assembly of tzaddikim and maggidim above pouring our
their blessings as streams of Divine Light upon you.
7. Drawing down that Divine Light and Spirit touch between your navel and groin and intone Ruach Ha-
Messiah; then touch your right shoulder and intone Ruach Ha-Elijah; then touch your left shoulder and
intone Ruach Ha-Enoch.
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8. Uplifting the cup and wand before you call upon Gavriel, intoning the name of the archangel three
times with great joy in remembrance of the New Covenant.
9. Bring the wand and grail into symbolic union, as Groom and Bride, and as you do intone IAO-OAI,
and envision all blessings and grace of the Supernal Shekinah of the Supreme pouring into the holy cup
as brilliant Divine Light – envision the Dove of Supernal Chrism enter the Holy Grail.
10. If a full Holy Eucharist is being performed lay hands on the bread and consecrate it, envisioning
Divine Light pervading it, then say, “I Am the Human One of Light, this is my Body and this is my Blood,
my Body is Light, my Blood is Fire”; so Adonai Yeshua said, “This is my Body broken for you, and this is
my Blood poured out for you – do this in remembrance of me, the Divine I Am.” Having proclaimed
this, invite all your relations, all beings, to partake of the Holy Feast with you, and as you partake, eat
and drink on behalf of all, and pray all are uplifted in the Mystical Body of the Risen Messiah.
11. Abide, looking and seeing in the World of the Holy Spirit, at-one with the Messiah in union with El
Elyon.
12. In closing, give praise and thanks to the Divine as you are inspired, and pray that the light-power
generated by this sacred rite go out to all your relations, and seal the movement with the Kabbalistic
Cross – this completes the sacred ritual.
Although this is a sacred ritual taught to novices there are many secret mysteries contained in it and
many oral transmissions of teachings associated with it; when all of the Four Base Rituals are
performed together and the Palace of Lights is generated – this holy rite seals the movement,
completing it, just as the Lesser Banishing Ritual initiates it.
 Generally speaking, nothing more than what is recorded here is openly spoken of this sacred
ritual – the remainder is spoken in private to close friends, and only by the mekubal in the
presence of two alone, and no more.
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The Greater Ritual of the Hexagram: Invoking Celestial Powers
In the same way that the Greater Ritual of the Pentagram invokes the
Elemental Forces, the Greater Ritual of the Hexagram invokes the Celestial
Forces – if and when we create a Sacred Hexagram on the earth with the
intention of invoking the Celestial Powers and Divine Powers of the
Heavens, we can join the Greater Ritual of the Hexagram to it as a way to
call upon the Celestial Powers. When a Sacred Hexagram is created, being
trace on the earth, when done in conjunction with this sacred ritual it is
oriented East-West. However, this ritual can be performed on its own
apart from the actual creation of a Sacred Hexagram, and as with all of the
Base Rituals it can be performed indoors or outdoors – in any number of
environments.
(Along with invoking the Celestial Powers this sacred ritual can be used to draw down shefa and
ruhaniyot of the Holy Sefirot – you just need to include the archangels and orders of angels in your
invocations of the hexagrams.)
The Sacred Ritual
1. Perform the Kabbalistic Cross and envision your Body of Light arising as our Lord or our Lady
glorified, and take the attitude of the priest-king or priestess-queen.
2. Now envision a Great Hexagram of Solar Light hovering in the air above, as though an upper plane,
oriented East-West, the Shabbatai point to the East and Levanah point to the West – if a Sacred
Hexagram has been traced on the ground this Light Hexagram is exactly above it, parallel to it as
though forming an upper plane in the sky above.
3. Charge this Great Hexagram with the Shema: Shema Israel, Adonai Elohenu, Adonai Achad – “Hear O
Israel, the Lord is your God, the Lord is One.” (This is intoned with your hands above your head and
your gaze somewhat upward.)
4. Take up the wand and cup, or else go with the holy staff, and in the East trace a Shabbatai Hexagram
in the space before you while intoning Ararita; then intone Yahweh Elohim, and tracing the sign of
Shabbatai within the hexagram intone Ruach Ha-Shabbatai.
5. Following the course of that triangle of the Great Hexagram, of which the Shabbatai point is the
apex, go sunwise to the Nogah point and there trace a Nogah Hexagram while intoning Ararita; then
intone Yahweh Tzavaot, and while tracing the sign of Nogah in the center of the hexagram intone
Ruach Ha-Nogah.
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6. Then, in the same way, go to the Kokab point of the Great Hexagram and trace a Kokab Hexagram
while intoning Ararita; then intone Elohim Tzavaot, and while tracing the sign of Kokab intone Ruach
Ha-Kokab.
7. Now, return to the East, to the Shabbatai point of the Great Hexagram, then travel to the West, to
the Levanah point, and there trace a Levanah Hexagram while intoning Ararita; then intone Shaddai El
Hai, and while tracing the sign of Levanah in the Hexagram before you intone Ruach Ha-Levanah.
8. Following the course of the of that triangle, of which the Levanah point is the apex, go sunwise to
the Madim point, and trace a Madim Hexagram there while intoning Ararita; then intone Elohim Givor,
and while tracing the sign of Madim in the Hexagram intone Ruach Ha-Madim.
9. Then, in the same way, go to the Tzedek point of the Great Hexagram and trace a Tzedek Hexagram
while intoning Ararita; then, intone El and trace the sign of Tzedek in the Hexagram while intoning
Ruach Ha-Tzedek.
10. Return to the Levanah point of the Great Hexagram, completing the circuit of that triangle of the
Hexagram; then go to the East, now walk the Shabbatai triangle and then the Levanah triangle with the
chant of Ararita all the while – tracing the Great Solar Hexagram above with wand in hand upraise, or
else the holy staff upraised; when you have done this, go to the center and intone Adonai Yeshua
Messiah, and above your head, in the center of the Great Hexagram of Light above, trace the sign of
Shemesh and intone Ruach Ha-Shemesh, Ruach Ha-Messiah.
11. Invoke the influx of the Divine Light, and invite and welcome the Holy Shekinah of Messiah as you
are inspired; and pray for all beings in the Entirety, that they might receive all blessings and grace from
El Elyon, the Supreme, and receive the Light of the Messiah, liberating them from bondage – if no
other rite is joined to this and a Holy Eucharist is to be performed, consecrate the bread and wine and
celebrate it at this time.
12. If this rite was performed with mystical intention, as a communion in the Divine Presence and
Power, abide in holy prayer and meditation; if it was performed for the sake of wonderworking with
theurgic intention, take up that spiritual work. (If a wonderworking movement is performed, then you
will want to perform a banishing, closing the Celestial Gates and releasing the spiritual forces bound by
the working.)
13. The rite is closed with the proclamation: “It is accomplished; as it is spoken, so is it done – amen.”
Then it is sealed with prayers for the light-power to go out to all beings and with the Kabbalistic Cross –
this completes the sacred ritual.
 In much the same way as the Greater Ritual of the Pentagram, this ritual can be performed in
invocating or banishing form; also like the Greater Ritual of the Pentagram if only one Celestial
Forces is to be worked with, rather than performing the entire ritual, that single invocation of
the corresponding Celestial Force can be woven into a sacred ceremony for that purpose.
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The Practice of Give Away & Generosity: The Generation of Energy
We know that when we gather magic power of medicine in a sacred manner
we never take without giving – we always leave some offering behind,
balancing what we take, what we receive. Likewise, if we visit a magician or
shaman seeking something from them, whether a speaking or a spiritual
work, we always go bearing gifts, something they can use, or some support
for their work – we seek to give something as much as to receive something.
Among practitioners of wonderworking the practice of generosity is
considered very important, as it is a way of attracting positive and luminous
energy to oneself, but even more so it is a balance to all of the magic power
or medicine we receive, and natural guardian against self-importance, pride,
arrogance and selfishness which can so easily enter into play as we come into power – it is a practice of
spiritual humility.
A good example of generosity is the practice of Give Away, such as when we have completed our
matrix of magical weapons and are going to fully take them up in the Continuum – we will give
something to charity or to the poor, and we will give some gift to our tzaddik, a gift of something they
need, and we will acquire some gifts to give to some of our spiritual friends and loved ones, we will do
a Give Away.
Now an actual Give Away is well thought out and planned – we pray and contemplate about what is
good to give each person, and if we do not happen to have it, we will acquire it. All of these gifts we
will purify in one way of another, and we will pray over them and bless them, and at the appropriate
time we will give them, giving them all in a short period of time around the event inspiring the Give
Away. In giving we bless the wonderworking movement we are engaged in, and we extend blessings
from our continuum of spiritual works to others, creating a distinct talismanic movement of the
extension of light-power and blessings.
The practice of Give Away is reserved for more significant occasions or transitions in the Continuum,
but as a general rule, wonderworkers practice gift giving all of the time, they practice generosity in life,
for their spiritual work is for the people and they seek to facilitate the happiness of beings, the
fulfillment of their inmost heart’s desire; as material things are manifestations of universal energy, it is
all a play of Divine Energy in an exchange of sparks, and quite naturally it is a blessing when spirits and
people think of you in a positive way, in the midst of happiness.
Indeed, it is all about the “generation of good energy”, which is the specialty of the wonderworker!
Essentially, Give Away and the practice of generosity are a talismanic generation of the Sacred Heart
and an actual manifestation of love and compassion – if we find true joy in it we will find that it is a
very powerful and magical practice, and that, truly, “it is in giving that we receive.”
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Water Ceremony: Ritual of Immersion (Mikveh)
As it is written in the prophet Isaiah, “See, I am sending my messenger ahead
of you, who will prepare your way; the voice of one crying out in the
wilderness: ‘Prepare the way of Adonai, make his paths straight.’” John the
baptizer appeared in the wilderness, proclaiming a baptism of repentance for
the forgiveness of sins. And the people from the whole Judean countryside
and all the people of Jerusalem were going out to him, and were baptized by
him in the river Jordan, confessing their sin. (Gospel of St. Mark 1:2-5).
The ceremonial mikveh or ritual of immersion in water was a long standing rite
of purification in Judaic tradition from ancient times and ceremonies for
purification by immersion in water appear in many wisdom traditions around the world; in our own
tradition, as instituted by John the Baptist, a water ceremony, baptism, along with an anointing
ceremony and feast of bread and wine, forms the outer initiation called the “Threefold Rite” – through
baptism we are received into the Christian stream, whether orthodox or gnostic.
If we contemplate the passage quoted from the Gospel of St. Mark, and the quote within it from the
prophet Isaiah, the water ceremony or baptism holds the intention of purification, which is to say
“becoming receptive,” or “becoming open and sensitive.” Purification means the removal of anything
that obstructs our receptivity, or hinders our openness and sensitivity to the Spirit of God, the Spirit of
Creator, the Divine Light. If we contemplate the passage from Isaiah and inquire about the paths to be
“made straight,” we are the paths, “our life is the path”, and we may say the paths are our spiritual,
mental, emotional and physical being aligned and brought into harmony with the Spirit of Truth, the
Divine Will. A “straight path” is the shortest, swiftest route, and when there is no obstruction that path
may be traveled at the greatest speed; when there is no obstruction to the Holy Spirit in that very
instant, like lightening, she is present with us and in us, and the Holy Shekinah, the Divine Presence and
Power, rests upon us.
As an initiation, an empowerment in the beginning, we need only undergo the water ceremony, the
baptism once; in our tradition two initiates, one of whom is typically and elder or priest (or priestess)
takes us our to a body of water in nature and performs the rite of baptism with us, then anoints us and
celebrates the Wedding Feast with us – nevertheless, water ceremony or baptism remains a rite of
purification for us, whether we go out with two initiates as in the rite of baptism or we perform a ritual
of self-immersion, self-purification.
On account of dogmatic and fundamentalist religion we may not like the words “sin” or “repentance”
because they have been used to enforce the dominion of manmade institutions in the name of “God,”
but just because truths are misused does not mean that we should reject them altogether – rather
than wisdom, that’s foolishness, a folly all too common in these dark modern times. Instead, in
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wisdom, we should reclaim these truths and restore them to their essential and spiritual meaning, and
honor the spiritual knowledge, understanding and wisdom they represent.
Whether we like it or not we sin, we miss the mark, we may many mistakes – we fall into negativity,
negative thought, negative emotion, negative speech and negative action, and we hurt one another,
and cause harm to our environment and our relations, the good creatures who are our siblings, our
brothers and sisters, whose spirits come from the Heavenly Father and whose bodies come from the
Earthly Mother. When we fall into negativity and cause harm it leaves an energetic effect, and
sometimes we are in need of removing that energetic effect and restoring ourselves to balance and
harmony, alignment with the Spirit of Truth, the Divine Light.
Essentially, repentance is recognizing negativity, shades and shadows, and letting go of them, turning
away from the darkness of ignorance towards the light of awareness, the Truth and Light of Sacred
Unity, the Holy One, the Divine. There are many ways of self-purification – the Smudging Ceremony,
Giving & Receiving Meditation and the Lesser Ritual of the Pentagram, among others. Water ceremony
or baptism is a very powerful way, one especially good when we see that we have become too
encumbered by negativity for one reason or another, or at times of significant transition in our lives
when it is good to dispel negativity of the past and make room for new beginnings, or at times when
we are called to important spiritual work or wonderworking that requires a greater clarity of being and
consciousness, and a higher level of energy.
As it well known in many spiritual traditions water has purifying and healing power, and all of life on
earth comes from water and is sustained by water – water being among the principle symbols of the
Divine Mother, the Mother of Life; when we immerse ourselves in water with conscious intention for
purification and tikkune-healing, it is as though we return to the womb of the Holy Mother seeking
rebirth, a fresh start in life. Indeed, that is exactly what water ceremony or baptism is – a rite of
renewal and rebirth, the opportunity of a new beginning with the vitality, energy, and purity of youth,
without taint or trace or stain, or any impurity or defilement. Through water ceremony or baptism we
are restored to our innate purity and innate Spirit-connectedness, to beauty and holiness; going down
into the water all of the energetic effects of negativity, of klippot, of what we are not, are removed,
and we are restored to who and what we are, the Human Being in the Divine Life, the Divine Light.
When we are learning the wonderworking art we are taught that before any significant magical
ceremony we are to take a ritual bath or shower with the conscious intention of washing away any
negative influence, and we are taught to put on clean clothes, typically ceremonial clothes, with the
conscious intention of putting on the Blessed Name, or putting on our light vesture – this, of course, is
a variation of water ceremony.
In a similar way we are taught to wash our face and hands when we get up in the morning and before
we go to bed at night, and before and after significant spiritual work with people, with the conscious
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intention of cleansing ourselves of negative influences, which like a ritual bath or shower, is a variation
of water ceremony.
In the Gospel of St. John, Adonai Yeshua washes the feet of the disciples in conjunction with events
surrounding the Last Supper and Light Transmission in the upper room, and something similar is often
done by wonderworkers, healers and lineage-holders in our tradition in their spiritual work with the
people, just as is the act of pouring water over hands, another variation of water ceremony.
There is also the custom of blessing water and taking hyssop or sprig of cedar, or other sacred
vegetation, dipping it in the water and spraying the water on oneself, people and objects for cleansing,
yet another variation of water ceremony. (Some times feathers are used for this too.)
In our tradition, a full water ceremony or baptism occurs in nature, in a body of water out in nature, in
“living water,” running water, such as creeks, streams and rivers, as was the preference of John the
Baptist, or else in lakes or the ocean – there is greater purifying and healing power in natural bodies of
water, for they are part of the Holy Body of Earth Mother – her living, breathing divine Body, and are
generated by her and in her; therefore we go to them for water ceremony, going to her.
When we are baptized in the tradition we are baptized in the Name of our Heavenly Father and Earthly
Mother, and the Spiritual Sun and Holy Spirit, and so if we go out to do water ceremony we may use
the same remembrance and honoring; or we may do so in the Name of our Heavenly Father, the
Spiritual Sun and Mother Spirit, or in the Name of Shy Father, Earth Mother and the Spiritual Sun – in a
ritual immersion we usually go down into the water “three times”, three being the number of Binah,
Elohim, Imma, the Holy Mother, so three Names of remembrance are used.
We may also do a water ceremony in which we immerse ourselves “seven times”, seeking purification
of the seven interior stars, speaking prayers corresponding to the interior stars for their purification
and opening, and prayers for liberation from the dominion of the demiurge and archons, and
restoration to the Eighth Heaven and the Pleroma of Light.
In any case, when we go out for water ceremony, whether alone or with companions, we walk in a
sacred manner in much the same way as a walk of power, and as we go we pray and invoke as the
Mother Spirit inspires us. When we get to the water we prepare ourselves in a mindful fashion, then
we pray and invoke, giving thanks and praise to the Divine, and speaking our intention, and we bless
the place and the water, and pray for ourselves and our relations – then we go out into the water, and
cleaving to the Holy Shekinah we immerse ourselves.
When we come out of the water we also give praise and thanks, and we pray for everybody; we may
also take up one or another mystical meditation known to us. As in the Threefold Rite of Initiation,
assuming we have received it, we may perform a self-anointing and celebrate the Wedding Feast;
having been blessed by this place, in one form or another, we will leave and offering to the spirits of
the place, and an offering before the presence of Ha-Shem. We might also rattle or drum, chant and
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sing songs, and when we leave that place we will go rejoicing, we will go in joy, walking in the presence
of Ha-Shem, knowing ourselves renewed and reborn in the mercy and grace of the Supreme and
Shekinah of the Supreme, knowing ourselves purified, healed and made whole – restored to the Divine
Life, the Divine Light.
Water ceremony in all manner of forms is very important to the wonderworker, the magician and
shaman, for to maintain higher energy and nearness to the Divine in order to actually work wonders
we must pay close attention to our energy and consciousness, keeping it clean and clear, completely
positive – “we can afford no negativity”, no drain on our energy, if we want to effectively offer help to
the people and extend invisible and spiritual assistance. In this we are not talking about the outward
semblance of “purity” of a self-righteous religious person or a moralistic puritan, but we are talking
about an inward purity and wholesomeness, and a worship of Creator in Spirit and Truth – the Divine
Light made to shine from within us, the illumination of the Sacred Heart, love and compassion. We are
talking about walking in beauty and holiness in a conscious way, in a natural and spontaneous way, and
about being who and what we are in God, the True Light. Various forms of water ceremony are an
integral part of this in our wonderworking art – talismanic ways of clarifying our consciousness and
energy and keeping it good and true to the Divine Light.
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Centering & Grounding: Going Within
In the wonderworking art it is important that you learn to center and
ground – when we are not centered and grounded our energy tends to be
imbalanced, and likewise, if we notice, that is when the mind and heart are
more susceptible to negative influences, and when we are more likely to
say and do things that don’t really reflect who and what we are; thus,
centering, grounding, we bring our energy into a natural balance, and align
our mental, emotional and physical being with our spiritual being and the
Divine.
It is often said in the tradition that going within and living within, holding
the consciousness intention for the reception of the Light from above, the
Mother’s Force, is the very heart and core of the path; then, receiving the Divine Light, we integrate
our spiritual, mental, emotional and physical being into that Light-presence and Light-power,
reintegrating ourselves into the Light Continuum, the Life Continuum – this is centering and grounding.
If by conscious intention we can go within and live within – centered and grounded, then we need no
method or practice for it; but if and when that does not naturally and spontaneously occur, then we
need some method of centering and grounding, and there are, in truth, many different methods to do
so.
A common method in our tradition is envisioning the Spiritual Sun within and behind the heart and
gathering our consciousness into it – this appears in many Sophian meditation practices; likewise, we
can envision of sphere of white brilliance in the center of the head and bring about a similar effect.
In many practices we will rest our awareness upon our breath, allowing the body to finds its own
natural rhythm of breath, remembering our innate connection with all life and with God in our breath.
As we do this we consciously let go of all tension and stress in the body and mind, releasing it as we
exhale, abiding within – in this way we may center.
We may also use a drum to center and ground, feeling and listening to the beat of our heart and
matching that beat with our sacred drum, a bit faster beat at first, the gently slowing into a slow
methodical beat running deep. In a similar way we can use the sacred rattle, merging the mind with
the sound of the rattle, and letting the sound of the rattle carry us within, centering and grounding us.
We can use the chant of Divine Names or sacred songs as a way to center and ground – there are all
manner of different chants in the tradition, along with those heart songs that Mother Spirit might
inspire in you.
We could also create a Sacred Circle or Sacred Hexagram and go sit in the center – just go and be in the
center; if we have access to a Sacred Stone Circle or to a Light Wheel, we could go to it and walk in a
sacred manner to the center, going into the center within us in this way.
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You can go into your garden, or go our into a place in nature where you feel good and safe, then just
be present, looking and seeing what’s happening, listening and hearing nature’s songs, resting your
mind upon the glory of Creator in nature – that will center and ground you.
Sitting with your back against a great tree and feeling the tree and becoming as the tree – rooted,
grounded, centered, can work very well; or sitting on a great rock and feeling the rock, feeling its
ancient abiding, ancient being being, and so abiding with the rock in the same way – that too can work
well.
In truth it is not difficult to center and ground, it is just that we tend to forget to do so – we don’t think
to do so; really centering and grounding is as simple as “just being” – hence, primordial meditation.
In these and other ways you can center and ground, and it is important that you remember to do so if
your wish to take up the Way of Power or Wonderworking; after all, when you get lot’s of energy
moving you must learn how to ground or “earth” that energy, which means you must center and
ground yourself to do it!
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Creating Prayer Sticks
To create a prayer stick to go out and gather a stick (or sticks) in a
sacred manner with the intention of creating a prayer stick (or sticks)
– then once you have your stick, you smudge it or purify it in one way
or another, and then you can decorate it with sacred intention
(whatever is used to decorate it ought to be gathered in a sacred
manner and purified too.)
You can decorate it with colored string or wool yarn, or some colored
cloth, or you may tie onto it any combinations of magic powers or
medicines, like feathers, fur, bone, teeth, shells, stones, sacred herbs, and such; sometimes prayer
scrolls will be bound to them – really your creative inspiration is the only limit to what may be done.
Now, before you begin to make a prayer stick you smudge or purify yourself and you center yourself,
and you pray that the Divine Mother and Holy Spirit empowers and guides you as you make the prayer
stick, whether a prayer for yourself or someone else; then, you make it with prayer and meditation,
holding the conscious intention of the prayer in mind, imbuing it, as it were, with the full energy of
your prayer – with full kavvanah and devekut engage in your creative expression.
When it is made, hold it, and speak the prayer intended, and pray for all who have the same need, that
the need for which you are praying might be fulfilled for one and all alike. Envision the energy of the
prayer as light going into the prayer stick, and perhaps use a corresponding chant of Ha-Shem, The
Name.
Take your prayer stick to a secluded place in nature, make and offering in that place and invoke the
Powers, and prayer your prayer – then, as a talisman of your prayer, stick your prayer stick in the
ground and leave it their, abiding in faith as you leave, without any shadow of doubt, that your prayer-
invocation will be fulfilled.
Alternatively, prayer sticks can be placed in your garden, or in potted plants on your balcony, or potted
plants near windows – they can also be put in a vase on your shrine or altar within your home. Ideally
at some point, though, we will take them out into nature where the Sacred Winds may carry our
prayers and the Powers act upon them through acting upon our prayer stick, our sacred talisman.
Prayer sticks are powerful physical talismans of our prayers and invocations and many wonders can
and do transpire when we make and use them; we make them when we feel more energy needs to be
set into a prayer.
 The art of making prayer sticks can be refined by using woods that correspond to the prayer
intended; likewise, prayer sticks can also be further charged and empowered by use of the
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Sacred Circle when inspired. A prayer stick is imbued with the energy of one single prayer
alone, never more than one.






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Creating Power Bundles
When a wonderworker wants to create a Power Bundle they take a
small gourd or clay bowl and they paint sacred symbols and seals on it
corresponding to the spirits or powers they are invoking for a wonder,
and they put items of magic power or medicine inside of it that also
correspond to the wonder they intend, and then they set in the middle
of a square of colored cloth, and wrap it in the cloth, tying it on top with
a well chosen colored cord – in the tie they might also add items of
magic power, such as feathers, shells and the like. All of this they do
with prayer and meditation, listening and hearing in the Spirit what is to be done; then, when it is
finished, they perform a sacred ceremony calling upon and invoking all of the powers in the bundle,
consecrating and activating it.
 Along with the medicine put into it will be a scroll with the person’s name and need on it; either
than, or it will be marked on the bottom of the gourd or bowl.
There is much that may be learned from a holy man or woman that knows this art about sacred
symbols and seals that may be used, items of magic power and their correspondences, the use of color
and its correspondences, but with such knowledge and wisdom it remains an intuitive and creative art
in the Spirit – its effective power is the awakened and uplifted Serpent Power in the magician and
shaman, their faith and force of will, their conscious intention. Though the art of making Power or
Medicine Bundles can be taught and shown, it is truly a spiritual art expressing the inspiration and
power of the Mother Spirit, and the Divine Powers, and no two Power Bundles are exactly the same,
for no two individuals and their circumstances are exactly the same – these are customized to the need
of the person we are working for, and so also are the instructions we give to the person on how to use
them.
If a person were suffering, for example, from night terrors and asked for a magician and shaman’s help,
and a Power Bundle was made for them, it might be put by their bed or under their bed where they
sleep, likewise if a person were in bed ill, it might be put by their bed, on a nightstand or table nearby.
On the other hand, if a person came with a problem in business or with prosperity, instructions might
be given to put it in a shrine or altar, or perhaps someplace where one works or does business – an so
it goes depending upon the need.
What is done for the person, what instructions are given to them, all of this is a speaking of the Divine
Mother, a movement of the Holy Spirit – the knowledge comes from the magician and shaman’s ability
to see in the World of the Holy Spirit, and their knowledge of the art.
Now, when a Power bundle is made, is could take some hours, or some days – sometimes even an
entire month, a lunar cycle for some things; a lot of prayer, meditation and sacred ceremony goes into
making them, and some things in making them are done at times the magician and shaman feels most
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auspicious, whether a time of day or night, a certain day in the week, or certain point in a lunar cycle.
As an example, they might paint the gourd or bowl at a certain time one day, then do a sacred
ceremony, and then put the items of power in it another, and perform another sacred ceremony, then
bundle it another and do a third sacred ceremony – maybe the final sacred ceremony will be in a place
of power the magician or shaman frequently uses; in another case, however, it might all be done in
one and the same evening, in one fell swoop.
When a person is done with a Power Bundle, usually they bury it in the earth, like a seed in the Earth
Mother’s womb; but sometimes they return it to the magician and shaman and the magician and
shaman will do ritual with it and bury it, it all depends on what Mother Spirit and the Powers have said
– Power Bundles are always disposed of in a sacred manner, however, and never just thrown into the
trash! (That would be very inauspicious or unfortunate, to say the least!)
You do not make a Power Bundle for someone who does not want one or who does not have faith in
the wonders of the Holy Spirit – you would send help another way; they are only made for the faithful,
for those who will deal with them in a respectful way and honor them. They are powerful magic and
nothing to be trifled with in ignorance and disbelief.
Even when some time passes and it seems that it was not the Divine Will for the intended wonder to
transpire, the Power Bundle must be put into the Earth Mother after some reasonable period of time –
sometimes it is only then that they activate and the wonder happens, or sometimes the wonder that
happens is different than expected, as the Divine Will was different; such is all part of the play of the
wonderworking art.
Much of the knowledge and wisdom of creating Power Bundles comes from the practice of making
them – obviously it is ideal to help an experienced magician and shaman to make some, learning from
experience with them; but when you are ready, when the basics of the wonderworking art are in place,
and you have some knowledge, power and skill from experience over time, then even if you do not
have the opportunity to apprentice with a magician and shaman, nevertheless you can begin the
practice of making Power Bundles – it is all about a knowledge and understanding of correspondences
and the inspiration of the Holy Spirit, and your faith and conscious intention.
The real key is being able to inquire of the Holy Spirit and the Powers what needs to be done, and
that’s the part that isn’t easy to talk about or communicate; a magician and shaman will use many
different means to facilitate this in their experience – walks of power, spirit-journeys, crystal gazing,
flame gazing, star gazing, water gazing, various prayers and meditations, all kinds of ways. Everybody
has to find what works for them, for some it is as simple as a question put to the Mother Spirit and the
answer is an instant knowing of what is to be done, at least the initial part, and then from there is flows
like a creative movement with an artist. So some experience of communion with the Holy Spirit and
the Powers is necessary in order to take up the art of making Power Bundles. If that is in place, what is
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shared here should be enough to get you started – then along the way the Divine Mother will educate
you.
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Consecrating Magical Weapons: Receiving & Uplifting Ceremony
In our tradition we consecrate all magical weapons through prayer and meditation,
with baptism and chrism and the celebration of the Wedding Feast – all becoming
members of the Mystical Body of Christ, as it were, as though spirits or angels of that
Body of Light, the Spiritual Sun.
Once ceremonies like the Greater Pentagram and Hexagram are known to us, and we
understand how to create a well ordered magical ritual, we may also perform more
elaborate forms of consecration, calling upon the hierarchy of Divine Powers the
magical weapon serves as a vehicle for in the matrix.
When magical weapons are consecrated there is another ceremony we will perform
called “Receiving & Uplifting Ceremony” – we may perform this ritual in any sacred
space, but usually we will go to a place of power, or create a Sacred Circle in a
secluded and positive place, or go to a Circle of Great Standing Stones or Holy Light
Wheel in order to enact it (a place of power created by initiates).
(If we go to a Holy Light Wheel we will enter into the Light Wheel by way of the
direction that most corresponds to the magical weapon; for example, if it were the
wand, then by way of the south.)
At the outset of the ceremony we will purify and center ourselves, then we will pray and meditate with
the magical weapon, aware that it is a holy gift from the Divine Mother, a blessing of the Creator upon
us; receiving it in this way we will give praise and thanks to the Holy One, and we will offer it up to the
Holy One and to the Universe in service to the highest good – as we do this we will lift the magical
weapon above us, and then we will touch it to Earth Mother, and we will repeat our offering to the
East, West, South and North, asking all Powers to bear witness to our speaking of using our magical
weapon for the good of the people and the land, for the sake of the Continuum of Light Transmission,
all in service of the Divine Will and Divine Sovereignty.
When you complete this offering, this uplifting, then you hold the magical weapon and abide in
communion with the Holy Shekinah, listening and hearing any instructions given on the use of the
magical weapon in the Continuum. This completes the sacred ritual.
(During this ceremony there may be offerings given of incense, lights, flowers, food and drink – an
offering before the Holy One and the Divine Powers.)
In this way the magical weapon becomes yours in sacred trust to use with honor and respect in service
to the Light Continuum (Yahweh). This completes the process of consecrating a new magical weapon.
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A Prayer Tree: Ceremony of Making
When some land is privately owned and there is permission, or out
in the wilderness in a secluded place, a magician and shaman may go
out seeking a prayer tree – they will meet and speak with trees,
seeking one that wants to be a prayer tree, and when they find one
they will pray and mediate with that sacred tree, and make
offerings, and they will thank and bless that tree. Then, they will tell
the spirit of the tree that they will return with friends; and later that
is exactly what they will do.
Now a living tree can be a prayer tree, and it is good; but more often
than not a dead standing tree is chosen, for having passed into death
the spirit of the tree is more powerful in the spirit world than that of
a living tree, an in its death it is honored. When a magician and shaman finds a dead tree and calls to
its spirit to inquire if it wants to be the spirit of a prayer tree, if the spirit agrees, then the magician or
shaman will perform a rite of the binding of the spirit and soul in the in-between – when this is done a
cord of binding is tied upon the trunk of the sacred tree. (This binding is naturally released when the
tree falls to the earth, ending its standing time.)
What is done in communion with the sacred tree is what is inspired by the Holy Spirit and the Powers.
Then the magician and shaman will return with their people – the companions of their circle; to make a
prayer tree requires a group of people, all of whom bring prayer ties and come to the Ceremony of
Making.
The Ceremony of Making
All will approach the sacred tree rejoicing, chanting and drumming (or rattling), banishing unclean and
evil spirits, and invoking luminous spirits into the sacred rite; they will walk single file, with the shaman
upfront, like a great serpent they will move, the shaman being the head, with a drummer or rattler at
the end – so they will circle the sacred tree, forming a living circle of which the sacred tree if the
center, reaching up from the Body of Earth Mother to Sky Father. (Usually the shaman will carry their
holy staff for this sacred rite.)
A smudging ceremony will be performed and a calling in of the Divine Powers, and the sacred tree will
be baptized and anointed, usually with a lot of blessed water and a lot of holy oil; then the circle of
people will begin to walk around the sacred tree sunwise, and they will do so while praying and
chanting; prayers of the sacred tree as a good spirit taking prayers in ascent to Sky Father and prayers
blessing the sacred tree, and asking the sacred tree to be a messenger of prayer and blessings for the
people and the land. Once this is done, the magician or shaman will speak the essence of the Gospel,
and will speak of the Pleroma of Light, above and below, and they will give a speaking about prayer –
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then they will put a prayer tie on the sacred tree and invite everyone who is present to tie their prayers
to the Sacred Prayer Tree. This completes the sacred ritual.
(This ritual is most auspicious on the day of a full moon.)
A magician or shaman may frequently visit a prayer tree to pray and do sacred ritual for the people –
so it is a good place to tie your prayers.
Sacred Prayer Ties
These are strips of colored cloth, or little bundles of colored cloth with magical objects in them,
representing prayers – these are tied to the Sacred Prayer Tree, the Sacred Tree uplifting them to the
Winds who carry them into Father Sky.
Prayer ties may be tied to any tree in the wilderness, but it especially powerful to tie them to Sacred
Prayer Trees where they are gathered with many other prayers of the people and for the people, and
where the holy tzaddik frequently goes to pray and do ceremony for the people.
Prayer ties are similar to prayer flags, such as those seen in Tibetan Buddhism.
Essentially, to make a prayer tie you just speak your prayer into the strip of cloth, letting your energy
pass into it through your hands while speaking your prayer, and then breathing on it after speaking
your prayer – these two things imbuing your prayer within it; then the prayer tie is a physical talisman
of your prayer. (Only one prayer is put into each prayer tie – but you can make many prayer ties for
many prayers.)
 When we make things like prayer ties we are careful to use only biodegradable materials that
will not cause harm to the environment.
Prayer House Plant
Typically prayer trees are outdoors and are made by a group of people, but as an independent
practitioner, or as a person who may not have access to nature and the wilderness so easily, you could
bless a potted tree in your home and use it, and once in a while take it outside for the prayers to be
caught up by the Spirits of the Winds. In other words, traditional methods may be adapted in many
different ways as needed; they are teachings and inspirations, not dogmatic creed and doctrine.
If you wish to do this you will have to create a Ceremony of Making a Sacred Prayer House Plant…
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Communion with the Great Kerubim
(Knowledge and Conversation with the Great Spirit Guardians)
It is good if you have access to a Holy Light Wheel – if you do, go to it; but if not,
you can create a Sacred Circle of Fives Stones for yourself and call in the Powers
(If you cannot do either of these, then you can adapt this ceremonial meditation
to perform it without an actual Sacred Circle, maybe in your sanctuary or at
your holy shrine or altar – ask the Mother Spirit to inspire you and show you
how.)
The power of the Four Winds arise as the four Great Kerubim – great angels
with the faces of a Human Being, a Lion, an Eagle, and an Ox, each having six
wings, the “Wings of the Winds” (two wings for each of the Fixed, Mutable and
Cardinal zodiacal signs); thus along with a guardian angel and other guides in Spirit, you have a Great
Kerub that plays the role of guardian and guide to you in this life.
At the same time, during different cycles of your life, the powers of the other Great Kerubim come into
play, and when the powers of another Great Kerub come into play in your life they become as a
guardian and guide during that period – so there is a Great and Holy Kerub corresponding to this
lifetime, and then there are other Great and Holy Kerubim corresponding to cycles within this lifetime
as you shift Directions through life, and so ride the various Holy Winds.
Now the Great Kerubim can assume their classical form as a great and awesome angel of the Heavenly
Father with kerubic face; but they can also assume the form of the raw elemental forces over which
they preside, assuming a form of a great and awesome angel of our Earthly Mother – for example the
Kerub of the East can become a great whirlwind or gale; the Kerub of the West can become a great
lake or rushing river; the Kerub of the South could appear as a wildfire or volcano, the Kerub of the
North as a great mountain or desert; if they interweave and move together they can become many
things.
It is good from time to time to commune with your Great Spirit Guardian, your Great Kerub, as well as
the Great Kerubim that enter in cycles of your life – you go to the Light Wheel to do this, or else you
create a Circle of Five Stones to do this.
When you go to the Light Wheel, enter by way of your Life Kerub, walk the Sacred Circle and go to the
Center, and honor the Creator and Earth Mother, and all Four Directions; then go to the Direction of
your Life Kerub and make some offering, honoring your Life Kerub, and ask for guidance.
Having done this, go into the Center and make an offering to all of the Great Kerubim in the presence
of Yahweh, and ask them for guidance.
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(Although you smudge before entering into the Light Wheel, smudging with some sacred herbs is a way
of making an offering, or else, perhaps burning some sticks of incense by the sacred stones of the
Great Kerubim – always being careful not to start a fire in the dry season though!)
Take up your rattle or a drum, and finding a rhythm remember your innate connection to Sky Father
and Earth Mother, and then contemplate the Great Kerubim and their sacred stones in Circle; let
yourself become open and sensitive, receptive, and walk the Sacred Circle, and when you feel inclined,
go and sit by the sacred stone that calls you, the one most attractive to you at this time – that will be
the Great Kerub whose power is moving in the present cycle of your life.
When you sit down, set aside the rattle or drum, be sure to relax, center and ground again, then focus
on this sacred stone and the Great Kerub it represents – how does it make you feel? How does the
Sacred Circle look and feel from this place? Tune into how you are feeling, and pay attention to the
sensations in your body, and to the emotions and thoughts arising as you abide in this holy place.
Then, pray, and ask the Great Kerub if is wishes to communicate with you – invite and welcome the
Spirit of the Kerub, and open your mind and heart to it. Take note of how the Great Kerub appears to
you – what image of the Kerub might be inspired in your mind’s eye; and note how it moves and
sounds and feels and smells; open your senses, exterior and interior.
Wait upon the Spirit of Yahweh.
Inquire of the Kerub if you are experiencing something of its Divine Power in your life, and inquire on
what level – spiritual, mental, emotional or physical; and inquire if this Kerub has a word of knowledge
for you, or some word of Yahweh for you –some message.
Inquire if there are any teachings or mysteries the Kerub wishes to communicate to you.
In the Name of Yahweh and Yeshua, request a blessing or empowerment from the Kerub.
When the Kerub is finished and withdraws, give thanks to the Great Kerub for all that it has given, and
give praise and thanks to El Elyon, God Most High; worship in the presence of Yahweh Elohim.
Ask that the blessing of all you have received be granted to all who desire to receive it, and pray for all
your relations – then let the Gates be sealed with conscious intention, and depart in a sacred manner.
Sometimes you might be sent to another Direction and another Great Kerub – follow the guidance of
the Holy Spirit and Divine Powers; sometimes you will be told something to be done – “be sure to do
it”, whether something in Sacred Circle or something to be done later after you depart. When you ask
for guidance, teachings or empowerments, it is important that you follow whatever instructions you
are given – if and when you do not it can be very inauspicious and the spirits may fall silent, no longer
giving guidance or teachings to you until you honor and respect what you have received from them.
You have to be willing to accept their help and guidance, as at any time you pray to the Holy One of
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Being, for they are the powers and messengers of the Holy One, your Heavenly Father and your Earthly
Mother.
As with any time you are in Sacred Circle, watch for signs around you – the Holy Shekinah and Divine
Powers often speak within what’s happening; as much as looking to see the angels of your Heavenly
Father with interior senses, seek to look and see the angels of your Earthly Mother with your exterior
sense. Truly, the Holy Spirit is constantly speaking with us, inwardly and outwardly.
Sometimes you will be asked to make offerings, or sometimes be directed to do some gifting – offer or
gift whatever is asked, and avoid the bread of shame; honor and respect the Creator and Powers of
Creator, and honor and respect all beings, all life.
This is how you can commune with the Great Kerubim – these Great Forces of the Holy Shekinah; may
your communion be blessed – amen.
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Communion with Elemental Forces
When you have entertained communion with the Great Kerubim and
discerned the principle Elemental Force moving in this cycle of your life
it is of great benefit to commune with that elemental power in your
Earthly Mother, for it may provide you with greater insight into this
cycle of your life and may help you come into greater harmony with the
movement of force in this cycle, but also it is a time when you can
especially draw strength and power from that Kerub and Elemental
Force – works with that Elemental Forces are especially auspicious
during this cycle, so you can draw upon it for yourself and for the
people.
When the Kerub of Air is active in your life you will draw strength from
moving air – the breeze, the wind, the gale; go out and draw power from the wind. Likewise, indoors,
perhaps even a fan will do – sit in front of it and with conscious intention draw power from it, likewise
considering the movement of air, seek insight by contemplating the qualities of air and wind. Get in
touch with the Power of Air and draw strength from it, and in whatever way you can conceive use its
power in your wonderworking and spiritual continuum. (Perhaps the use of the magical dagger and
feather fans will be especially powerful at this time.)
When the Kerub of Fire is active in your life you will draw strength whenever you can be near fire in a
safe way, such as sitting by a campfire in a safe place, or sitting in front of a fire burning in the
fireplace; perhaps more common, especially to city dwellers, is the lighting of candles – in whatever
way, be present with fire, drawing strength and insight from it. (Perhaps the use of the magical wand
will be especially powerful at this time.)
When the Kerub of Water is active in your life go out and walk by a creek, stream, river, pond, lake or
the ocean – if it is the warmer season, maybe take a good swim; likewise you could enjoy a good bath
or shower, and draw strength and insight from the Element of Water every time you touch water, even
from the tap while washing your hands or when drinking it. In whatever way you can get in touch with
water and draw upon its power. (Perhaps use of the magical cup will be especially powerful at this
time.)
When the Kerub of Earth is active in your life go walk on the earth, and sit on the earth and on rocks,
go be with the earth, the ground; if nothing else, hold some potting soil in your hands! Do whatever
you can to get in touch with and draw power from the earth, go and do it. (Perhaps the use of the
pentacle and magical stones will be especially powerful at this time.)
Some modern spiritual teachers will tell you to take a notebook and pen to record your experiences
and what the spirits say to you – but that just fosters weakness and is the wrong suggestion regarding
your intelligence and memory; it certainly doesn’t reflect a very powerful wonderworker, or a skilled
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magician and shaman. Don’t listen to such silliness – your intelligence and memory are fine, trust
them, just as you trust the Divine Spirit and God! Besides, if there is something that you don’t
remember – maybe you weren’t supposed to!
If you are well acquainted with the Greater Ritual of the Pentagram, using the invocation of the
corresponding Elemental Gate, you can also create a sacred ceremony to invoke that Gate and
commune with the Elemental Force in this way – even apart from that, creating sacred ceremonies
based upon the Elemental Forces is always a good way to get in touch with them.
In one way or another, when you know the Kerub moving in your life, commune often with that energy
and make use of it in every way that you can – in this way you are empowered by your knowledge of
spiritual forces moving in your life, and you can encourage others to be empowered too, and even help
them understand how to be empowered.


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The Holy Star: The Sacred Hexagram
We create the Sacred Circle to call in the Four Directions, the Four
Winds, and to join our Heavenly Father and Earthly Mother in us, the
Height and the Depth; the Sacred Circle represents all of life in Sacred
Unity, the Holy One. In the same way we create the Sacred Circle,
tracing the Sacred Circle on the earth, we also create Sacred Hexagrams,
tracing the Star of David on the earth – the Sacred Hexagram is used
when we want to call in the powers of the celestial spheres, the planets,
or the powers of the Seven Heavens or powers of the Seven Earths.
In the cosmology of Christian Kabbalah, drawing upon the Jewish Kabbalah, there are Seven Heavens,
and an Eighth Heaven “beyond,” the Supernal Abode, the Pleroma of Light; and there are also Seven
Earths, with the Garden of Eden in the center of the paradisiacal earth, Divine Earth; the Seven
Heavens come into being in the process of creation, the lowest or outermost heaven being the
paradisiacal earth or Divine Earth, Tibel-Vilon, with the Garden of Eden at its center.
According to the Kabbalah, the First Human One (Adam Ha-Rishon) comes into being as an pure
emanation in the Garden of Eden, in the outermost heaven, and is created, formed and made of the
Divine Earth and Four Winds, the Radiant Holy Breath of Yahweh Elohim becoming the Soul of the
Human One; and in the Human One are the male and female energies, the Human One (Adam) and the
Mother of Life (Eve), the Human One becoming separated into Man and Woman, though not separate,
for in the Human One, whether Man or Woman, there is male and female energies within them.
The generation of the Human One in the Garden of Eden is the Divine Intention, the Divine Potential, in
creation; a potential to be actualized and realized through the process of Creative Evolution. Thus, in
the Garden, in the Tree of the Knowledge of Good and Evil, the Knowledge of Light and Shadow, the
Trickster appeared to the Mother of Life as Nechash, the Serpent, and through a trick he initiated her,
imparting the gift of Fiery Intelligence to her, activating, awakening the of Fiery Intelligence that was in
her, and she passed this gift to the Human One, the Fiery Intelligence being awakened in the Human
One, the Heavenly Man and Heavenly Woman.
With this Fiery Intelligence came the knowledge of Light and Shadow, Good and Evil, and the power of
free will was actualized, the power of choice and conscious evolution; and arising from unconscious
unity, the illusion of separation was activated, so self-grasping, desire and fear arose in the Human One
and Mother of Life. In self-grasping, desire and fear, on account of dualism in consciousness, the
illusion of separation, the Human One and Mother of Life turned away from the Divine Light, the
presence of Yahweh Elohim, and they descended, departing from the Garden of Eden and Tibel – the
Supernal Light of the body of the Human One became restricted, manifesting as spiritual light, astral
light and material light, the material body; with the descent in consciousness of the Human One, six
lower and imperfect Earths were generated, created, for with the Breath of God as the soul of the
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Human One, the Divine Power of Creator is in the Human One, though at the outset the Human One is
unconscious of this Divine Power. According to the navi, the bringers of vision, the Six Earths outside of
Tibel represent imbalances between the masculine and feminine energies, or the desire to give and
receive.
The Human One, as Divine Potential, was in the Garden of Eden in the center of Tibel, the heavenly
earth, going out from Tibel, Arka, the earth of wandering came into being, and Tziah, the desert and
desolation, and Neshiah, the land of forgetfulness, and Ge, the low plains and valleys, and Adamah, the
red earth or blood earth, and Eretz, the outermost earth, the surface of Earth Mother, this earth, this
world.
It is true that the Soul of the Human One descends to the Good Earth from the heavens, from the
Pleroma of Light, from our Heavenly Father, but it is also true that the Human One arises, ascends,
from within our Earthly Mother – ascending from our Earthly Mother is descending from our Heavenly
Father, for Tibel, the Divine Earth and First Heaven is in the center of Earth Mother. This is a great and
holy mystery, a great secret: the Gate of the Heavens is in the Good Earth.
Descending through the Seven Earths, the Human One ascended from within the Good Earth, the Earth
Mother, to appear on the surface – these earths are the matrix, the womb, generating the Human One,
and they compose the body of the Human One, and they are within the Human One, and the Human
One is in them; they are all the possibilities of the Earth and all the possibilities of the Human One, the
Earth Being, and within and behind the Earth are the Seven Heavens, and the Eighth Heaven, “As
above, so below; as below, so above.”
If you shift your soul, your consciousness, into your subtle body, generating the Body of Light, you can
descend into the Earth Mother and travel through the Seven Earths, which are Seven Chambers in Her,
and in the center of the Earth Mother you will come to Tibel, which is Vilon, the Veil, the first heaven,
the heavenly astral earth; and entering into Tibel-Vilon, you will enter into the Gate of the Heavens on
the other side, so that descending into the Seven Earths, you can ascend into the Seven Heavens.
It is said that sparks of the Human One, light-power of the Human One, is bound up in the Seven
Earths, and that they must be gathered in for the Human One to ascend through the Gates of the
Heavens; likewise it is said that the wholeness and harmony of the Human Being, the Earth Being, is in
Tibel, and the knowledge of the Heavenly and Supernal Human Being is in Tibel – Tibel is the beginning
of Divine Illumination.
When we trace a Star of David on the earth we can call in the celestial powers from above, and we can
ascend into celestial abodes, heavenly abodes; but when we trace the Sacred Hexagram on the earth
we can also call upon the Powers of the Seven Earths and it is a Holy Gate through which we can
descend into Earth Mother and travel through the Seven Earths, the Seven Chambers of the Good
Earth – and only when we descend are we truly empowered to ascend. There is a great and holy
mystery in this, truly holy, true wisdom.
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The Heavens and the Pleroma of Light are above the Earth, but the Heavens and the Pleroma of Light
are in the Earth – but you will have to journey into the Earth Mother to understand this, because no
one can explain it to you, it is a great and holy mystery, no one can speak, save for the Holy Spirit who
reveals it in our experience. If a holy person knows this mystery through the power of the Holy Spirit,
the Holy Shekinah, they can show you, they can guide you in a spirit-journey into Earth Mother, just as
they can guide you in a spirit-journey into Sky Father; if it is time, and if it is the will of the Divine
Mother, ordained by El Elyon, then you will know in your own experience about this great and holy
mystery, and with this knowledge you will accomplish the tikkune-healing of your soul, the
actualization and realization of your soul in Hayyah Elohim, the Living God and the Hayyah Yeshua, the
Messiah of God.
This great and holy mystery cannot be explained, but we can share what navi have experienced and
seen, what the “bringers-of-vision,” the magicians and shamans, have said, and what they have said
can help us open to the possibility of the spirit-journeys and help guide us in our spirit-journeys; then
maybe we can seek to go on a spirit-journey ourselves to look and see for ourselves.
We have to say this, though, Lord Yeshua taught us that we must be reborn from above, reborn
through the reception of the Holy Spirit; and as much as we must be reborn of the Holy Spirit from our
Heavenly Father, we must be reborn of the Holy Spirit from our Earthly Mother – it is only through the
Holy Spirit that we can Journey in the Spirit.
The teachings on the Seven Earths are secret mysteries you won’t find talked about much or written
about much anywhere; but it is time they are spoken and written, because according to the prophets
of the tradition, when the Holy Bride comes and is received, she will teach of this rebirth from above
and below, bringing the fruition of the Divine Revelation we call the “Holy Gospel” or “Good News” –
she will speak of these mysteries, and she is coming, and is now here, so they are to be spoken so that
they might be experienced and known. In whatever we might speak, we pray that the Divine Mother
and Holy Bride are speaking; and we shall say, Vehayah – “And so it shall come to pass!”
The Seven Earths
Tibel is in the center of this Good Earth, and the Garden of Eden is in the center of Tibel – Tibel is the
goodness in this Good Earth, and it is the fruition of the labor of the Holy Spirit manifest as Nature and
this Good Earth, our Earth Mother. Tibel is the heavenly earth in the uppermost regions of the astral
dimensions, and so it is subtle and sublime, glorious, and everything is self-radiant in it; there is
perpetual day, there is no sleep and no death in it, and though the sun shines continually, so also does
the starry night sky, which is Rakiya, “the Firmament,” the second astral heaven, the universe with all
of its countless star-systems and world-systems in the uppermost regions of the astral, many of which
are even more splendid and delightful, more glorious and self-radiant, than Tibel.
If a soul in Tibel had the capacity to sojourn in Body of Light, or to form a bridge of light-rays, as it
were, they could pass from Tibel into the celestial abodes of Rakiya. In the center of Rakiya is a Great
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Light, and if a soul was able to pass through that fiery light of the Great Spiritual Sun, the Holy Star in
the center of Rakiya, without attachment or aversion, desire or fear, they would enter into the third
heaven, Shehakim, “clouds of grace”, or “sky-like space,” the heavenly abodes of the mental
dimensions, far more brilliant and glorious than those of the astral dimensions. In the center of
Shehakim is the celestial or heavenly Jerusalem, and in the center of the heavenly City of God is the
celestial or heavenly Temple of God, this being the fourth heaven, Zebul, the “Dwelling,” the heavenly
abodes of the higher vital dimensions.
In the celestial Holy Temple the angelic high priest presides at the altar of burnt offerings, Archangel
Michael; souls offering themselves as a “burnt offering” pass into the fifth heaven, Ma’on, “Dwelling
Place,” the first heaven in the spiritual dimensions – there is no comparison of this heaven to those
preceding it, for it is unimaginably more glorious and self-radiant, immeasurably brilliant. At some
point in the experience of Ma’on there is a place of Great Vision, the Vision of the Apocalypse, the
destruction of the heavens and earths at the conclusion of the Great Aeon, the great cosmic cycle; and
that very Divine Vision is the sixth heaven, Makom, “Place of Meeting.” If a soul can abide in this Great
Vision without attachment of aversion it enters into the seventh heaven, Arabot, “clouds,” “plains” or
“holy place,” abiding as a formless being of light in an ocean of formless light – unimaginable blisss; if
the very essence of the Divine Light is recognized, and the inseparability of the soul from the Divine
Light is recognize, the soul passes into the Eighth Heaven, the Supernal Abode – the experience of
conscious Union with the Divine, God and Godhead.
All of this is in the center of this Good Earth; all of this is in you, as in the Heavenly Human Being, the
Human One of Light.
Tibel is, indeed, the “Gate of the Heavens,” and what has been said of the heavens reveals the nature
of Tibel – but if you want more insight into Tibel you can read the prophet Isaiah, the vision of the
coming of the Messiah in chapter eleven; the world in which the “lion lies down with the lamb” is Tibel.
As much as Messiah coming into the world, we must go into the World of the Messiah, the World of
the Holy Spirit – the Messiah coming into the world empowers us for this great journey of the soul,
descending and ascending.
Now of the Six Earths outside of Tibel, Arka is the nearest, it is a world of holy ones in pilgrimage,
seeking enlightenment and liberation, seeking the Gates of Heaven and City of God; and it is also a
world of those wandering in aimless distraction, lost in the in-betweens. There are all kinds of spirits,
all kinds of beings in this world, some very luminous and joyful, some very dark and sorrowful, and
many of the beings are very strange, and many have great magical powers.
Visiting Arka a soul can learn how to stop aimless wandering – they can discover the cause of their
aimless wandering, and they can learn how to bring spirit-journeys full circle, to fruition; they can also
gain magic powers or medicines that will help them, especially powers of traveling in the Spirit.
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Out side of Arka is Tziah, “wilderness of the desert,” “desolation,” and it is a fierce world, a very harsh
world, as the name implies; the spirits and beings in this world can be extremely fierce and hostile,
very angry – they are aware of their separation from the light of the heavens and presence of the Holy
One, and though many of them long in their deepest parts for the Divine Light and for knowledge of
the Holy One, many turn against the Divine Light in their insecurity and rage (there are lots of fierce
spirits and hungry ghosts here). There is also another side to this world, though, for as it has been said
by the Spirit of Elijah in John the Baptist, “Yahweh is a God of the desert, if you want to know Yahweh
you will have to go out into the wilderness of the desert.” Thus, Tziah is a place of wrathful guardians
and wrathful magics, but those magics can be liberative, and it is also a place of vision quest and Divine
Revelation; only as we see with some desert peoples and their religions, in the midst of ferocity and
violence the revelations of the Divine can become twisted, distorted – so one must be careful in this
place.
Visiting Tziah a soul can discover how fear, anger and hatred give way to the Other Side, the Dark Side,
and they can learn magic powers to pacify, enrich, subjugate and destroy spiritual forces of
obstruction; and they can experience revelations of the Divine, and learn how revelations get
distorted, and learn how to look and see more clearly – and they can learn how to be a spiritual
warrior, which is important because of the great conflict of spiritual forces within which they are
coming into being, forces with which they must learn to contend and overcome. In Tziah is the wisdom
of “One-Who-Wrestles-God,” Israel, and who is victorious in God, as we see in Yeshua during the
Temptation.
Outside of Tziah is Neshiah and no one there remembers the Holy One, save for those passing through
– in Neshiah there is worship of many false gods and goddesses, as though cosmic forces and nature
forces are independent deities to be worshipped, and as though they are separate and apart from all
other beings, as though they, themselves are not spirits, sentient beings, however powerful they might
be. There is a lot of magical knowledge and magic power to be gained here, but it is dangerous and
intoxicating, and a soul must be careful not to fall into the worship of things not to be worshipped in
their seeking of power – one must be careful not to be deceived or come under the dominion of lesser
gods and goddesses, and such. This is a very dream-like world, pervaded with forgetfulness as in a
dream, yet filled with knowledge and power and wisdom for those who do not fall into forgetfulness.
Visiting Neshiah a soul can learn to distinguish divine theurgy from sorcery, and can learn to draw upon
Spiritual Powers in the remembrance of the Holy One, and not fall into the worship of strange gods,
false gods; one can learn how desire, greed, lust misdirected leads to bondage, and learn how to
sublimate and uplift desire-energy in service to El Elyon and the Holy Shekinah, and one can gain many
helpful magic powers or medicines.
Outside of Neshiah is Ge or Giya, and it is a world of ease and creature comforts – there is a great
downward and backward pull in it, and though there are powerful spirits and magical beings in it, there
is an apathy, a lethargy in it; countering this, though, are the fierce winds that whip through it at times,
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and pursuit for comfort, a false sense of security – it is a very strange and distorted world, as though a
bright fairytale land, but with a dark twist, and great shades and shadows.
Visiting Ge a soul can learn the reality of bondage to creature comforts that obstructs the spiritual life
and practice, and learn where lethargy may have set in, preventing full effort in conscious evolution – a
soul can learn to break free of stuckness, to break free of the downward and backward pull, and learn
how to restore their zeal for the Divine Life. They can also learn the magic power or medicine of some
ease, some creature comforts in balance, which facilitates conscious evolution. (Magic powers of
enchantment and illusion can also be acquired in this earth, for such is the primary magic of beings in
this world.)
Outside of Ge is Adamah – if you have ever visited the formations of red rock in the American
Southwest, or in other regions of the world, and experienced the powers zones that tend to occur in
them, you will know in your experience something about Adamah; Adamah is an entire world of this,
very intense, and filled with fierce spirits and very magical beings, and looking in it one can see the
karma-spirit of anything appearing on Eretz, and know and understand its magic power or medicine.
Just as red rock places are not places for human beings to dwell, but only to visit on spiritual
pilgrimage, spiritual retreat, for sacred ceremony and vision quest, the same is true of Adamah – it is a
world to visit and pass through, but not to dwell in; it is simply too intense in energy and magic power,
so that souls dwelling too long or becoming bound up in it could very well go mad becoming filled with
self-delusions. Truly, it is very intense in energy, but also in splendor, majesty and beauty; it could
easily be confused with a completely Divine Earth, but as much as very luminous and helpful spirits,
there are also admixed and dark spirits in it, spirits of great deception and spirits of great ill-will.
Visiting Adamah a soul can remember the Divine Power in it, so as to awaken and uplift it, and a soul
can see the karmic matrix the of spirits within and behind what appears in Eretz – discernment of
spirits, and they can learn how to gather magic powers or medicine in the right way, with a good heart,
and the need for being “passersby,” as Lord Yeshua teaches us; they can see the need to stand in their
power, to walk with Ha-Shem, and can gain empowerment to do so. A visitation of Adamah may
restore faith and restore awareness of the mystical dimension of life, the magical nature of the
universe and reality, for it is “the magic within and behind the ordinary.”
Eretz is outside of Adamah, it is this world, the surface of the Good Earth; you know what Eretz is, it is
the place of work, of struggle and strive, of development and evolution – the world of coming into
being, the physical world. Herein there is birth and death, wellness and illness, happiness and sadness,
light and darkness – it is a world compose of great beauty and great horror, and a world in constant
flux, constant change. In the words of my Lakota Grandfather – a Lakota shaman I once knew, “You are
here to get comfortable in your own skin, to be a warrior; because that’s what a warrior is, what a true
human being is – they are comfortable in their own skin.”
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 All of the Seven Earths, and all of the Seven Heavens, exist in the same space, at the same time
– they are the magical display of parallel dimensions of space-time, parallel continuums of
space-time, into which consciousness can shift.
Now as much as the Good Earth in the astral dimensions and this material dimension, the Seven Earths
are also regions of the Earth Mother and the angels and medicines that are in them – Tibel is this Good
Earth when we walk in beauty and holiness with Ha-Shem, Arka is the mountains and forests, Tziah the
deserts and desolate spaces, including the Artic and Antarctic regions, Ge the valleys and plains,
Neshiah the very delightful tropical regions, Adamah the places of red rock or red earth; hence all lands
of the Good Earth. If we go down into the Earth Mother, regardless of what land we live in, we can gain
the magic powers or medicines of any of the lands, all magic powers and medicines of the Good Earth,
as well as learn to fully draw upon the magic of celestial powers and the angels of our Heavenly Father,
Sky Father – this is the fullness of the Human One, the Earth Being, and it is the healing of the Human
One, the actualization and realization of the Human Being in Mother Earth.
The Holy Star: A Spirit-Journey into Earth Mother’s Womb
When a shaman wishes to help a person go on a journey into the earth for healing and rebirth they will
wrap their holy staff or walking stick in freshly sheared sheep’s wool, either that or they will wrap it in
a new piece of red wool with white ties, and they will smudge themselves, the holy staff and their
helpers – then they will trace a Sacred Hexagram on the earth, orienting the Star of David to the South-
North; the Hexagram will be big enough for the person to be in the center in a fetal position face down,
either that our lying in a prone position face down. As they are engraving the Sacred Star they will
chant Ararita (“One if His beginning, One if His individuality, his permutations are One”); and once it is
traced they will go to the center and intone the Shema towards the East, and they will call upon the
Name of God, as though invoking the Thunderbolt Path, first of the Middle Pillar, then of the Holy
Sefirot of the Pillar of Mercy joined to the Pillar of Severity – and they will give praise to El Elyon and
bless the Name of the Holy One of Being.
Then, the shaman will trace mystical symbols in the triangles that form the six points of the Holy Star,
and she or he will trace a seventh mystical sign in the center, all with prayer-chant, all as inspired in the
moment; then the shaman will go and receive the person they are guiding on the journey, and they will
perform a smudging ceremony for the person, smudging the person before they enter into the holy
ground demarked by the Star of David. Once smudged, they anoint the person with holy oil on their
brow, throat and heart, and on their hands and feet; alternatively, sometimes they might pour a jar of
holy oil over their head, as in the ancient way. Once smudged and anointed, the person is taken into
the center of the Sacred Hexagram, where they lay down.
The shaman will then walk around the sacred space counter-sunwise seven times, and with a sacred
rattle will pray or chant as inspired, and while the shaman does this their helper gently pour earth
upon the person from a pile of earth that is formed in the North before the ceremony began – covering
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the person in earth lying on the earth, but not burying them underneath the earth. (In place of a sacred
rattle a drum is also frequently used in a sacred ritual like this.)
The pace of the rattle is quick at first, but then progressively slows and becomes softer – like the beat
of the heart when a person is going to into sleep and dream-time; likewise, the invocations are more
intense and loud at the outset, then progressively more gentle and softer. When the shaman has
traveled seven times around the sacred space, she or he takes their seat by the south point of the
Sacred Hexagram, on a magical carpet, facing away from the Holy Star and person, and he or she
journeys to meet the person in order to guide them through the seven chambers of the earth until
they come out the other side, or else invokes a spirit-guide or angel to do so. (The shaman may
continue chanting or rattling during this time, or else there may be an abiding in silence.)
When the sacred ceremony is brought to fruition, the helpers will take the person to nearby water and
perform a baptism as a sign of rebirth – in this baptism the person will be immersed three times in
remembrance of Sky Father, the Spiritual Sun and the Holy Spirit manifest as Earth Mother.
After this there is a celebration, with food and drink, music and dance – a movement of the fullness of
life, a celebration of the Divine Life.
This kind of ritual can take a while…it could be a few hours, or the better part of a day or night; when
performed at night it is performed on the full moon, or within the evening right before or right after
the full moon.
 This same ritual could be adapted as a practice performed by an individual alone: Smudging
yourself and your holy staff, and performing a self-anointing, you would then trace the Sacred
Hexagram, intone the Shema in the center, call upon the Holy Name, and gives praise and
thanks; then you would trace the mystic symbols, then walk around the sacred space seven
times while praying-chanting, the go to the center, lie face down, and invoking your guardian
angel or spirit-guide, and you would envision your subtle body descending into the Earth
Mother and passing through the Seven Earths until you coming out the other side. When one
was finished, they would go immerse themselves in a body of water three times, and then you
would enjoy some food and drink, and perhaps some good music. (The only thing not done in
this practice with an individual alone is the pouring of earth over them – but in place of this,
they could put a blanket over themselves, a sacred blanket.)
As a personal practice, at the outset, as with so many practices, it may be nothing more than a flight of
fantasy – but it is a very powerful practice, and very natural, and working with it you will find that the
Mother Spirit takes it up, and that she moves you in the journey; if, perchance you are blessed to
encounter a magician and shaman, perhaps they might perform this ritual for you some time – being
guided by a wonderworker, a magician and shaman, in this journey is the traditional empowerment for
it as an personal practice. Some sacred ritual like this is often how a shaman sets a person on the path
– through a spirit-journey of one form or another; when it is understood, the Threefold Rite of
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Initiation in Christian tradition is a spirit-journey.

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Sacred Circle & Sacred Stones
When the magician and shaman wants to call in greater
force into the Sacred Circle, or when they wish to ground
a greater influx of the Divine Power, or on the occasion
that they may be called to leave a blessing behind in the
land for the people, they will join the gathering Sacred
Stones to the creation of the Sacred Circle.
Stones are gathered in the sacred manner from the land
surrounding where the Sacred Circle is to be created; for the most basic Sacred Circle using stones,
four or five are gathered – four if the working involves the use of the magical carpet in the center of
the Circle, but five when the magical carpet or altar is not being used in the center.
The stones are gathered before the Sacred Circle is drawn upon the Ground and they are placed into
the north; as the shaman gathers the stones and brings them to the place. they invite and welcome
them to Sacred Circle and prayer is spoken along the way – this they do with each stone gathered. If
five are being gather, the first one will be the center stone, the stone of Spirit-Space and Union of Sky
Father and Earth Mother, the Heavenly Father and Earthly Mother, or the Supreme and the Shekinah
of the Supreme; the next stone will be the stone of the East, then the West, South and North – an so
each is gathered and invited with its intention, its “true will” or “destiny.”
Once the Sacred Stones are gathered, then the Sacred Circle is drawn upon the earth and created, an
intonation of Divine Names or sacred chant being used corresponding to the spiritual work or
wonderworking that is to be done, the intention for which the Sacred Circle is created – usually when
Sacred Stones are used it is always an invoking Circle drawn sunwise.
When five stones are used, the stone of Spirit-Space and Union is the first to be placed - going out to
the north the Sacred Stone for the center of the Sacred Circle is acquired and it is walked to the center
from the North, and then walking to the East, with the stone the shaman walks the entire Sacred Circle
sunwise in prayer gathering in the Divine Power, then from the East walks to the center – the stone is
then uplifted and offered up to the Heavenly Father and angels of the Heavenly Father, then, with a
gesture of offering downward, it is offered to the Earthly Mother and angels of the Earthly Mother, and
then, in a similar way it is offered to the Powers of the East, West, South and North. Once honored and
offered in this way, the Sacred Stone is set in place. When only four Sacred Stones are being used, then
the East Stone is the first to be set into place, then the West, South and North Stones. All of the Sacred
Stones are brought into the Sacred Circle, and are honored and offered in the same way, then set into
their places. (When walking the Sacred Circle the Sacred Stones are carried at the navel or at the
heart.)
When all of the Sacred Stones are in place, then a smudging or banishing of some form is done,
purifying the Sacred Space, and then, in the order they were placed into the Sacred Circle, each Sacred
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Stone is baptized with blessed or holy water, and then anointed with holy oil – usually pure olive oil,
sometimes with a fragrant oil in it, like rose (sometimes a fragrance may be selected for its
correspondence with the working, but the most common fragrance in rose, or else frankincense, myrrh
and rose.)
As we baptize and anoint the Sacred Stones we call down the Fiery Light of the Supernal into them, the
Supernal Chrism, and we call forth the Supernal Light from within them – we call them to the Divine
Life.
When this is done, sometimes there is an offering of incense by each Sacred Stone with prayer –
sometimes not. (If performed at night, and the seasonal conditions and the environment allow for it,
sometimes a candle or lamp may be placed by each Sacred Stone – an offering if lights, as it were: or
often, a single offering of light will be given by the Spirit-Space Stone representing the Creator as the
light and life of all – if the magical carpet is being used, the light is often upon it.)
Once the Sacred Stones are purified and consecrated in this way, their consecration including a prayer-
dedication to the Divine Powers they will embody, then the corresponding Divine Power are invoked,
in the same order that the Sacred Stones were set into their places. Then, once the Divine Powers are
invoked, the spiritual work or wonderworking intended is performed.
When the spiritual work is complete, these stones may either be left in place as a blessing upon the
people and the land, or they may be returned to the places they were found – all depending upon the
intention of the Sacred Circle; alternatively, for the purposes of some spiritual work, if they are
removed, they might also be carried into their corresponding directions, and left in a new place, the
center stone being left in the Sacred Circle – this representing and extension of the Divine Light and
blessings.
The Sacred Circle of Twelve or Thirteen Stones
“…Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the
word of Yahweh came…with the stones he built an altar in the Name of Yahweh” (1 Kings 18:31-32).
Just as a Sacred Circle can be created with four or five stones, depending on whether a magical carpet
or altar is placed in the center of the circle or not, so a Sacred Circle of twelve or thirteen stones can be
created – a Circle of Thirteen Stones represents the True Light and Human One of Light, and the Holy
Tribes of the Human One, the twelve archetypes of the Human Being, the Earth Being, represented by
the zodiacal signs.
When a Sacred Circle of thirteen stones is created, the center stone and four cardinal stones are set in
place first, as in the Circle of Five Stones, then, going round the Sacred Circle sunwise, beginning in the
East, all the other stones are set into their places – the East is Aquarius, and the stones following
represent Gemini and Libra, respectively; the South is Leo, and the stones following represent
Sagittarius and Aries, respectively; the West is Scorpio, and the stones following represent Pisces and
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Cancer, respectively; and the North is Taurus, and the stones following represent Virgo and Capricorn,
respectively – this pattern being the Fixed, Mutable and Cardinal Signs corresponding to the Elemental
Forces. (Each is placed with this in mind – a good basic book on astrological signs and the planets can
serve to deepen your understanding of these signs for wonderworking.)
Alternatively, another pattern of setting the stones is sometimes used, reflecting the actual order of
the Zodiacal Circle in the Solar Year – thus they are laid out sunwise, beginning in the East and going
full circle, the East Stone being Aries, and each stone following representing the next sign in their
natural order around the circle. This Sacred Circle corresponds to the Signs in the Heavenly Father and
to invocations of the Eighth Heaven, the Pleroma of Light; the elemental pattern given above
corresponds to the Signs in our Earthly Mother and the Primordial Womb – the pattern used will
correspond to the nature of the wonderworking to be done.
(The Circle of Twelve corresponding to the Heavenly Father, for example, might be created for
wonderworking using the 72 Names of God – six Holy Names being attributed to each Zodiacal Sign,
the first set of six corresponding to Aries in our tradition, and each set of six following corresponding to
the next Zodiacal Sign in its natural order around the Wheel of Mazlot; and the Circle of Twelve
corresponding to the Earthly Mother, for example, might be created for wonderworking using the
Wings of the Winds, or workings seeking greater force of the Elemental Powers.)
When the Circle of Twelve Stones is used, generally it is always a wonderworking of tikkune-healing of
the Human One – the actualization and realization of the Human One of Light, and the tikkune of all
creation within the Human One of Light, the Messiah of God.
The stones are walked into the Sacred Circle, set in place, and consecrated in the same way as in the
Circle of Four or Five Stones; and upon completion, the Sacred Stones are dealt with in a similar fashion
– it’s basically the same, but with more stones.
 Based upon the Sacred Circles of Stones that we have shared, other patterns may be created,
depending upon the wonderworking or spiritual work to be done – the formation of stone
circles, itself, being a very powerful talismanic theurgical action through which great wonders
can transpire.
Sacred Circle & Stone Altar
Sometimes, rather than a single stone in the center of the Sacred Circle, or the laying out of the
magical carpet, an altar of stones will be constructed – when this is done the altar is usually built first,
then the Sacred Circle is drawn and the Sacred Stones of the Circle are set into place, then the entire
array is purified and consecrated, and whatever is to be placed upon the holy altar is laid out, and then
the Divine Powers are invoked and the sacred ritual is performed.
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The holy altar of stones is built up with much prayer and meditation, and with chanting – and no stone
is cut or altered in any way to do so; it is an altar of Yahweh and the Holy Shekinah – a place of offering
and spiritual work, holy and sacred.
Stone altars are built for the sake of worship and celebration, but also for special spiritual work for the
people – prayers and invocations while constructing them will reflect the intention for which they are
built.
 Sometimes stone altars are built independent from Sacred Circles, or sometimes in the center
of other Sacred Designs formed of stones, such as the Sacred Pentagram or Star of David or
Holy Cross.
Sacred Patterns of Stones
There are other patterns than the Sacred circle in which stones may be set, such as the Sacred
Pentagram, Star of David or Holy Cross, also the Sacred Spiral; essentially, patterns of stones set into
the earth are “earth talismans” frequently used in our wonderworking art.
In a similar way we also use other sacred things to create earth talismans – we may use sacred sticks,
perhaps natural, as we find them, or made into prayer sticks, decorated with colored material of some
kind or with fetishes, or we might use sacred feathers, or sacred fragrant flowers, or any number of
other sacred things. The creation of such earth talismans becomes a very powerful and creative art
with a wonderworker – a delightful play of a child of the Divine Mother standing in the Divine Light. It
is an active and physical way of prayer and invocation.
Sacred Crystals
In the same way that we use Sacred Stones to create Sacred Circles, we often use consecrated Sacred
Quartz Crystals, as they naturally move great amounts of light-power or magic power, and
wonderworking with crystals and other sacred minerals is an entire art in itself within our tradition –
one rooted in the sacred scriptures and the wisdom of Earth Mother.
We can take consecrated crystals with us to work outdoors in Sacred Circle, but they are also a way of
using stones to create Sacred Circles indoors, their energetic nature helping us to connect with the
Earth Mother indoors the same as outdoors.
When we work with Sacred Crystals the Sacred Circle is built for the specific working, then it is
dismantled afterwards, and the Sacred Crystals are purified and cleansed after each working, releasing
any residual energy or influences of that working and leaving them clear for the next spiritual working
that will be done with them.
The Holy Light Wheel
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There is also a very Sacred Circle of Stones that is often created in the tradition and set into the land –
it is composed of thirty-five stones, and it represent the whole Universe and Body of the Human One,
the Entirety and Pleroma as a Sacred Unity. There is a center stone, surrounded by six stones, and
there is a circle of twelve stones, and there is a line of four stones extending in each the four
directions, from the center stones to the circles stones, forming a Holy Cross in the Sacred Circle. The
practice of the creation of the Holy Light Wheel (Or-Ofan Ha-Kodesh) and work with it will be given
elsewhere, as it is an entire study and practice in and of itself.
Usually, the Holy Light Wheel is created and remains in place – it is a holy place, a holy sanctuary,
which is visited for prayer, meditation and sacred ritual, similar to a Circle of Great Standing Stones
that we sometimes create in our tradition.
 Other forms of Or-Ofan Ha-Kodesh also are taught in the Sophian tradition using other Sacred
Patterns.
Sacred Circles of Stones may be created by a magician and shaman working alone, but they may also
be created by groups of initiates working together. Through creating earth talismans like this we make
the Light Realm manifest on the earth and extend great flows of Light-power into the world, blessing
the people and the Light.
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The Wedding Feast: The Holy Eucharist
The Wedding Feast holds a place in the wonderworking art of Christian
tradition very similar to that of the Sacred Pipe Ceremony in Native
American shamanism, and like the Sacred Pipe Ceremony, which
everyone can perform, but which is considered especially sacred when
performed by a trained pipe carrier, although everyone in the tradition
can pray and worship through the celebration of the Wedding Feast on
their own, it is considered especially sacred when performed by a
lineage-holder who stands in gnostic apostolic succession.
Through the Wedding Feast we pray and commune with our Heavenly
Father and Earthly Mother and the Divine Powers, and we pray for the
people, all our relations, all beings; we invite and welcome all spirits and
all beings to partake with us, and we extend blessings of the Divine Light
to one and all alike. This sacred ceremony is frequently part of our wonderworking art and it is often
used in significant rituals, such as the creation and generation ceremony of the Light Wheel, in which a
special Wedding Feast will be celebrated, performed by the holy tzaddik.
When a magician and shaman performs a Wedding Feast it may be very simple and straightforward or
it may be more elaborate, depending upon the occasion and the inspiration of the Holy Spirit. An
initiate of the Order of St. Uriel will most often perform a Smudging Ceremony and then the Wedding
Feast, purifying themselves and generating sacred space, entering into the rite in a sacred manner.
Once they have smudged they will call upon the Divine Name and they will offer up the bread and wine
to the Heavenly Father and Earthly Mother, and then to the Powers of the Four Directions, East, West,
North and South, and they will call upon the holy angels of heaven and earth – and they will invite and
welcome all spirits and souls that wish to partake. When this is done, they will “preach the Gospel,”
speaking of the mystery of Melchizedek and the Risen Messiah, and in the Divine Presence and Power
they will pray for all their relations – human beings and animal people, the earth and sky, lands and
seas, the vegetation, the living and the dead; laying hands on the bread they will consecrate it,
envisioning light-power passing into it from their hands, and tracing the sign of the cross over the wine
they will consecrate it, envisioning light-power going into it. Then they will say, “This is the Body and
Blood of Yeshua Messiah, the Risen Messiah, this is my Body broken for you, this is my blood poured
out for you – my Body of Light, my Blood is Fire, come and partake in the Holy Remembrance of the
Divine I Am,” – or words to this effect.
Partaking of the Holy Feast they will partake on behalf of all beings, and partaking they will give thanks
and praise to El Elyon, and they will pray for the Great Transformation, the Resurrection and Ascension
of this Good Earth. Whatever is leftover they will offer to the earth in a sacred manner, dedicating the
merit of the holy rite to all their relations.
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This is a very sacred and holy ceremony, and it is very powerful – just as the bread and wine are
consecrated, before partaking of it, there is a Matrix of Divine Powers manifest in which
wonderworking can be performed, and often is; thus we take up this holy ceremony with reverence,
with honor and respect, but in a relaxed and joyful way, all in the Holy Remembrance of the Spiritual
Sun who shines in Sky Father and draws Earth Mother in ascent – who brings heaven and earth into the
Bridal Chamber.
Sometimes this holy ceremony will be joined to the creation of a Sacred Circle or to the creation of a
Circle of Standing Stones when there is a need for stronger prayer; likewise, sometimes a single
standing stone might be erected, the bread and wine becoming the offering with the sacred stone.
Sometimes we will go and perform the Wedding Feast in the Light Wheel as a way to draw more fully
from the Powers of the Light Wheel and to take our communion with the Divine Presence and Power
to a deeper level – very often it is joined to other sacred ceremonies, uplifting and completing the
magical action of the ritual.
(Bread from the Wedding Feast when performed by a holy tzaddik is considered to have special
magical or medicine power, specifically, healing power and divine protection; and for example, it might
be used in certain medicine pouches or power bundles that we make for people.)
There are also versions of a “Holy Eucharist of our Earthly Mother” – rather like “sacred picnics” in
which we combine eating a meal and making offerings and communion with the environment, drawing
upon the powers and spirits in nature.
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Walk of Power: A Journey of Communion
Your faith, and the force of your love and will – the power of
your intention, and the presence of awareness, is everything in
the way of wonderworking; when you know that you live and
move and have your being in Earth Mother and Sky Father – the
Heavenly Father and Earthly Mother, and when you cleave to
the Human One of Light (Messiah) and the Holy Shekinah, the
Holy Mother and Bride, the Holy One is always with you and will
speak to you through angels of heaven and earth, the spirits of
celestial abodes and earthly abodes, all in the Divine Light, the
Divine Life.
If you wish to you can go upon a “Walk of Power”, gathering power and knowledge, and entertaining
Holy Communion in the journey; you can go upon a Walk of Power seeking a Place of Power for a
sacred ceremony; or you can go upon a Walk of Power as a sacred quest seeking an answer to a prayer,
a question put to the Divine; or you can go upon a Walk of Power for the sake of the journey itself and
the Holy Communion – it is a walk begun with a clear and conscious intention, and with prayer and
invocation, a mystical and magical journey in the Spirit.
(With Walks of Power in mind, and journeys into nature and the wilderness in mind, typically Sophians
will have a special pack for their sacred object or magical weapons, and they may have a smaller
magical carpet they can tie to the pack – sometimes they might strap their magical sword to their pack,
wrapped and concealed, but often they will leave it at home, and their holy staff or walking stick they
will carry in hand. Whatever magical weapons they might take along with them will be determined by
their intention – sometimes it might be only their staff, or their staff and some other sacred object, like
a feather or crystal, other times various combinations, and sometimes all but the sword when a larger
ceremony is intended; it is only occasionally that the sword is taken out, for it is only occasionally that
it is called for in a magical or shamanic working. In any case it is good to have some cloth bags for each
magical object and a special pack that can be put upon one’s back to carry them in when one goes out
and about.)
At the outset of a Walk of Power pray to the Holy One and call upon the Divine Powers to be with you
and guide you – pray and invoke with your holy staff in hand (or other sacred or magical object, or
none at all, all as inspired in the power of the moment), then pause in remembrance of your innate
union with the Holy One, your innate Spirit-connection, and be present where you are, aware of your
surroundings, gathering in strength and inspiration from sky and earth, and the environment around
you; when the inner impulse comes to begin the Walk of Power, the movement of the Mother Spirit,
go forth, called by the Holy Shekinah, walking with and in the Holy Shekinah, the Divine Presence and
Power.
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Be as our Lord or our Lady walking upon the earth, and walking in the sky with their feet not on the
ground – walking in beauty and holiness, in the presence of Ha-Shem, and so remember Ha-Shem, The
Name, along the way; yet, walking on the earth, feel the power of the earth coming up through your
feet, empowering your body and spirit, and feel the influx of spiritual energy from the sky coming
down through the top of your head, illuminating your spirit and body – Walk in Power, the “One Life-
power”.
Let the Light-presence and Light-power in you guide you in the along the way, and let the Divine Spirit
speak to you along the way through the angels of Earth Mother and the angels of Sky Father, and
respond and interact with the speaking of the Divine Spirit, the Great Spirit – this walk is a prayer, this
walk is a magical ceremony, and so with word and gesture, breath and visualization, respond to what is
happening as you know how and as you are inspired; it is a “continuum of invocation” activating
powers within you and around you along the way, and it is a “journey of discovery and revelation”, and
magical play, and as always in the art it is an intuitive and creative affair, all in the Spirit of Creator.
Look and see, listen and hear – be “open and sensitive”, and let the power of the moment and
inspiration that comes move you.
Through a spiritual education, and through practice and experience, you must learn to read the signs,
and reading them, let them speak to you, inspire you and guide you.
On a Walk of Power every situation, circumstance or event is the Holy One, the Divine Spirit, speaking
directly to your soul and being – it is all the speaking of the Divine and there is nothing but the Divine
along the way.
The art of Walking in Power is usually taught through experience – a magician and shaman leading us
on Walks of Power and showing us the play of invocation and wonderworking along the way, teaching
us how to read the signs and how to respond; but even when we are blessed to encounter a holy man
or woman and to walk as a companion with them, if we learn this art, it is because the Holy Spirit
teaches us, for many could walk with a holy man or woman, or with a navi (“one who brings”), and
learn little or nothing, because they lack faith, or because are unwilling to listen and hear in the Spirit,
or simply because they have not been called in this life. Thus, if we do not have access to a holy man or
woman to teach us this art by showing it to us, then we must rely directly upon Nature and the Holy
Spirit, seeking to learn what we can gather from teachings we can glean, them applying them and
letting the Mother Spirit teach us what she wills.
In Walks of Power we will find portals and grottos, lines of power in the land, and all manner of sacred
places and places of power, and we will discover earth gates and star gates, and how they interact, so
we will encounter all manner of sentient beings and spirits, all manner of powers – on a Walk of Power
all that we encounter and experience is the speaking of the Holy One, whether of the Light or Shadow,
or something in-between; walking with Ha-Shem we have no reason to fear, for all is ordained by the
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Supreme and made manifest by the Holy Shekinah, all according to Divine Providence – we simply
abide in Holy Communion, and respond to what’s happening as inspired by the Divine Spirit.
We may be given magic power or medicine along the way – perhaps for use in the Walk of Power, or
perhaps to carry away with us when it is complete; in any case, we gather it in a sacred manner. (The
gathering of magic power or medicine may very well be the intention of some Walks of Power.)
Walking in Power remember that whatever you do to anything you see you do to “yourself” – take only
what is given to you and what you need, and save for blessings and light-power, or some sacred object
you might be called to leave for the people, do not leave anything behind – respect the environment
and know that it is living, sacred, holy, and that it is “inseparable from you”.
Perhaps, somewhere along the way, you will wish to perform a Wedding Feast, or perhaps partake of a
meal – if partaking of any food or drink, let it be as a Holy Eucharist of Earth Mother and her angels, a
Holy Communion just the same.
No one can say what will happen on a Walk of Power, just as no one can say what will transpire in life;
we do not know, God knows – indeed, it is an adventure in the Divine Life, a journey in the Spirit and of
the Spirit, but then so is all of life, living and dying. It is a sojourn into the Mystery, into the mystical
and magical realm, and in the way we are as a little child in the presence of the Divine Mother – it is all
the celebration of the Mystery and it is all Divine Play, though in knowledge, understanding and
wisdom.
There are Walks of Power by day and Walks of Power by night – the full moon can be a wonderful time
for a Walk of Power; and sometime a Walk of Power might span several days and nights – like a
“Backpacking Trip or Camping Trip of Power”; in any case the Holy Spirit will lead it and the Holy Spirit
will bring it to completion – “you will know when it is complete”, for if nothing else, perhaps your body
will tell you.
At the conclusion of a Walk of Power, give praise and thanks to the Holy One and to the Divine Powers,
and pray that the merit or light-power generated, the blessings received, are given to all your relations,
all beings; in this way a Walk of Power comes full circle and is as the Sacred Circle, the Circle of Life that
begins in the Divine, transpires in the Divine, and comes to its fruition in the Divine – all in the Divine
Light.
Just as in the countryside or in the wilderness there are places in the city Walks of Power can transpire
– out in the streets, over by the river, in a park; anywhere one can walk outside – if a person is aware
of the holiness that is in them, even in a shopping mall one could Walk in Power, though one ought
beware of materialistic consumer demons if one does so!
Going out on Walks of Power we may learn to walk in the Divine Presence and Power all of the time, in
all activities of life, whether apparently mundane or supramundane – it is an empowerment to walk
with Ha-Shem, The Name.
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In closing we can say this: It is a special blessing to go on a Walk of Power in places that have been
sacred and holy to native peoples of the land for hundreds or thousands of years, just as it is a special
blessing to visit sacred or holy places. This represents the ideal “vacation” of a magician or shaman –
visiting sacred places and Walking in Power in them!
We may also say this: Any journey, by any means, can be a “Journey in Power” when it is invoked and
there is conscious intention; so by car, bus, train, boat or airplane, or whatever means, we can
“Sojourn in Power”, in Light-presence (Messiah) and Light-power (Shekinah of Messiah).

If a person feels that they are lacking a Spirit-connection wherever they are or wherever they are
going, maybe they need a spiritual retreat to discover or restore their innate Spirit-connection, or
maybe they just need to take a moment to remember their connection or to plug in! Indeed, if any
being did not have a Spirit-connection they would not exist – this is true even of beings of darkness and
chaos, demons.
Remember: No one can turn the light on in a house if the lamp isn’t plugged in – so remember to plug
yourself in and shine; for as Adonai Yeshua said, “You are the light of the world.”
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Wearing the Body of Vision
If we look into the various spiritual practices of the Sophian tradition we will
find that in many of them, in one way or another, we arise in a body of vision in
the form of the Human One of Light, assuming the form or image of a Partzuf –
a divine personification; arising as the Partzuf in meditation, we united with
and become the Partzuf. This is a practice of divine pride or spiritual self-worth,
shedding our self-identification with limited name and form, and personal
history, and in place of it generating a new self-identity with fully evolved and
enlightened being, Divine Being.
If you look at the instructions given for the four Base Rituals, the sacred rituals
of the pentagram and hexagram, you will see that they begin with putting on
the Body of Vision – the arising in the Body of Light as the Partzuf (divine image); throughout the
sacred ritual the initiate is “Wearing the Body of Vision.” This is an essential key in any wonderworking
or theurgic movement, for it is the Person of Light in us, the Divine in us, that moves and directs the
Divine Powers and spirits; hence the saying of the holy apostle, “not I, but Christ in me.”
There are all manner of different Partzufim we may arise as in the Body of Light – the Bright or Dark
Mother, the Bright or Dark Bride, Yeshua Messiah, St. John the Baptist, St. Lazarus, among others, as
well as various Archangels, the Great Kerubim; at times, we may even shape-shift into an angel of our
Earthly Mother, an animal spirit, assuming its magic or medicine power.
At the outset, envisioning ourselves as holy and divine beings may very well be like a flight of fantasy, a
controlled daydream with the equivalent power of a daydream; but in the case of a very skilled and
experiences magician and shaman, an adept or master of the wonderworking art, it is far more than a
daydream – assuming the form of a Partzuf, they assume its presence and power, acquiring the magic
or medicine power of the Body of Vision they wear. In fact, arising in the Body of Light as Partzuf, often
they have little need for an elaborate ceremony outwardly, but rather merely speaking an intention it
will come to pass as they speak it, or merely with a thought in the mind it will transpire, or simply
through silent volition, conscious intent; for they are speaking, thinking and willing as the Partzuf,
moving as the Partzuf – all transpires through the presence and power of the Partzuf, for theirs is the
mind, heart and body of the Partzuf.
You might say that this is the great secret of all wonderworking, and it is the aim and fruition of all
wonderworking – being and becoming Divine or Enlightened Being, embodying Divine or Enlightened
Being, and seeking to uplift the whole of creation as Divine or Enlightened Being. This is perfection at
walking in beauty and holiness as we are instructed by Yeshua Messiah and the Holy Gospel.
Now in terms of wonderworking, a magician or shaman will assume the form of a Partzuf
corresponding to the Divine Power or spiritual beings-forces they intent to work with, or corresponding
to the intention of the magical ceremony; thus, for example, in works directly dealing with healing,
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they might arise in the image of Adonai Yeshua or Archangel Raphael, as these are two of the principle
Partzufim for healing in life. In generally, frequently male initiates will arise as Adonai Yeshua for many
workings and female initiates will arise as St. Mary Magdalene, the Holy Bride; hence arising as the
“Priest-King or Priestess-Queen of the Order of Melchizedek.” In any case, the form the magician or
shaman assumes will depend upon the nature of the spiritual work or wonder to be perform – but
always in a magical ceremony or wonderworking movement they will arise as Partzuf, holy and divine
being.
In the case of a true adept of the art there is no need for any outward support for this – rather
naturally and spontaneously they shape-shift, as it were, arising in the form of Divine or Enlightenment
Being necessary for the movement in the power of the moment; for many of us, though, who might
not be as skilled and experienced, some outward support can be helpful at times – hence actual
ceremony, and supports like sacred clothing and robes, various ornamentations, or even face paint and
masks. Whatever we can do to support our kavvanah and devekut of Wearing the Body of Vision is
good, and is rightly called “skillful means”.
Even in the case of a great adept who may have no need of external supports for themselves, often
times they will take them up for the sake of the people, and as a talismanic movement for balance in
the play of cosmic and spiritual forces; likewise, they may do so as creative and artistic expressions,
and as though a child of the Divine Mother at play – for the pure joy of it, for its own sake. When they
do this it proves extremely powerful, and often quite awesome in beauty and performance – a flow
that is incredibly graceful and skillful. Indeed, it can be quite something to see and experience – a
wonderful blessing!
There is something to be said for creativity in the magical or wonderworking art – the word “art” is
used for magic and shamanism in our tradition on account of this; essentially, the Holy Spirit is the
Spirit of Creator – the “Creative Spirit”, and it is in creativity, and the use of our human and divine
intelligence, that we join ourselves to the Holy Spirit, and through the Holy Spirit to the All-Divine, the
Holy One of Being. Thus we find that the magician and shaman is an artist – ceremony representing
installation art and performance art, among other things, though all done in a sacred manner, all in a
sacred context, with Divine Presence and Power.
Indeed! As a magician and shaman we are called as artists in the Spirit – artists of the Spirit; it is a
spiritual science and art, and intuitive and creative art within which we experience the Divine
Intelligence, the Perfect Thunder Mind of the Holy Spirit. Thus, truly, the beginner and advanced
practitioner alike will enact sacred ceremony and take up the play of outward talismans for the joy of it
and for the people.
Therefore, in considering such outward supports, as much as supporting your kavvanah and devekut,
they also become a direct talismanic expression of the Divine or Enlightened Being embodied and
moving in this world.
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The most common form of outward support of wearing the Body of Vision is through sacred clothing
and ornamentation – dressing the part, as it were; it is not uncommon for a magician and shaman to
develop a “magical wardrobe” over time that gives some range of creativity, including sacred cloths for
outdoor work, as well as cloths for indoor work. Along with this, they often also collect some sacred
jewelry or ornamentation, such pendants, rings and bracelets.
At times, in some sacred ceremonies face paint might be used, which can be its own art form –
accenting the face with color and sacred marks or designs, the painting of the face itself often becomes
an invocation.
At times ritual masks may also be created – some simple, some elaborate, and when they are created
the magician or shaman will do so in a sacred manner, with prayer and meditation, and it will be
consecrated in a fashion similar to other magical weapons. In a certain respect the mask offers more
versatility than face painting, as in the sacred ceremony the wonderworker can put it on and take it off
swiftly, playing between the sacred mask and their actual face.
There are sacred ceremonies that call for the use of masks in the tradition – not only in support
Wearing the Body of Vision, but also playing up the idea of false personas we assume and shedding
them order to accept and be ourselves.
Within the tradition, quite apart from the use of any actual mask, when a lineage-holder takes up
initiation in the play of Crazy Wisdom it is often called the “Dance of Masks,” as by way of Wearing the
Body of Vision and the manipulation of the currents of energy in the subtle body they can appear to
shift countenance and the entire matrix of energy-intelligence around them will shift, sometimes very
swiftly and in radical ways. At times the same term is applied to the flow of life and Sacred Circle, for to
a certain degree we are putting on masks and “shape-shifting,” as it were, all of the time throughout
the day, depending upon our state of mind and what we are doing – going through shifts in our
countenance and energy; it is this very capacity in all of us that a holy tzaddik is playing upon when
they take up the Dance of Masks.
With or without outward supports, however, Wearing the Body of Vision is part of every magical or
wonderworking ceremony.
Now in closing we can say, as in the integration of Union with Partzuf Meditation into daily living, our
ultimate aim is to Wear the Body of Vision all of the time, integrating the sacred and mundane in one
single weave of the Spirit; hence to walk in power with Ha-Shem in all that we do. At the outset we
seek to develop this capacity in sacred ceremony, but developing it in sacred ceremony we then begin
to extend it into other activities. Study of the methods used for this in Union with Partzuf will provide
insights into how a magician or shaman will do this, for basically the methods are the same.
 In the development of Wearing the Body of Vision taking up practices of Union with Partzuf is
part of the spiritual practice of initiates within the Order of St. Uriel.
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The Sacred Circle Cross
The Circle Cross is a variation of the Stone Circle and has a close
resonance with the Light Wheel, in fact, it is often created as an
extension of the power of the Light Wheel, with the intention of leaving
a blessing in the land for the people – also, when the conditions
necessary for the generation of a Light Wheel are not present, the
Circle Cross is often used instead. This is a form of the Sacred Circle that
serves very well for both the beginning and advances practitioners
alike, as it does not require the continuum, knowledge and experience
necessary for the creation and generation of the Light Wheel.
As the name implies, this is a Sacred Circle with a Holy Cross inside it,
and similar to the Light Wheel the Holy Cross is oriented to the cardinal
directions; however, unlike the Light Wheel, which is always created big
enough to walk in and work within, the Circle Cross can be created to be “any size” – it may be large
enough to enter, even large enough for a group to work in, or it may be very small, a focal point of
power and object of meditation, a place of offerings. Whereas the Light Wheel requires a specific
number of sacred stones, the Circle Cross is formed of as many stones as it takes to create it the size
you have chosen.
In the creation of the Circle Cross all of the stones are gathered in a sacred manner, as always, but they
are not purified and consecrated before being set into place – rather they are walked to the place of
the Sacred Circle with a good heart and prayer. The Center Stone is placed first, and then the Kerubic
or Guardian Stones are placed, East, West, South and North; then the Holy Cross is formed from East to
West, and from South to North; as we form the East-West line of the Holy Cross we speak prayers to
our Heavenly Father and the Son, and as we form the South-North line we speak prayers to our Divine
Mother and the Daughter, the Holy Bride – at times the Sun is taken to represent the Son of God and
the Moon is taken to represent the Daughter of God, so that we may speak of Brother Sun and Sister
Moon. As we form the Holy Cross we remember the Mystical Union of the Bridegroom and Bride, and
we remember the Light of the Cross, the Risen Messiah, the Great Seth (Shin-Tau). When the Holy
Cross is in place we form the Sacred Circle, beginning by the Kerubic Stone of the East and setting
stones into place sunwise until the Sacred Circle is complete – as we do this we speak prayers to the
Holy Spirit and Holy Shekinah, and we remember the union of our Heavenly Father and Earthly Mother,
we remember the Sacred Unity, the Holy One of Being.
When we make small Circle Crosses they are focal points of the Holy Shekinah and Divine Powers – we
baptize them with holy or blessed water, and we anoint them, pouring holy oil on them, and we will
offer the Circle Cross up to the Holy One for the sake of the people and the land, and we make
offerings in the Circle Cross to the Divine, to the Holy Shekinah and Divine Powers, and to the spirits,
calling upon them; essentially it is an extension of the Light of the True Cross in the land, a blessing
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upon all our relations flowing from the Risen Messiah and Shekinah of Messiah. Sacred ceremonies of
various kinds may be performed surrounding it, rather than within it, and this will have its own magical
purpose and value corresponding to the intention with which the small Circle Cross was created.
(Frequently, the Circle Cross is charged with a visualization of a circle of white brilliance, a cross of
golden light and a great rose of ruby red light in the center – initiates of the tradition will know and
understand the meaning of this.)
When we create a larger Circle Cross we will use holy or blessed water to baptize it and we will pour
out holy oil upon it, anointing it, in the same pattern that it was made – this being done with
corresponding prayer and meditation; often, when anointing with oil in sacred ceremony we will use a
consecrated horn to pour out the oil from rather than straight from a bottle, this could be a ram’s
horn, or the horn of an ox or buffalo, ideally a male’s horn for the dynamism of the generative force.
When the Circle Cross is purified and consecrated in this way the intention of its formation is spoken
and it is offered up to the Divine for the sake of all our relations, and we call upon the Name of Yahweh
and the Name of Yeshua, and the Name of Adonai, and in the center we honor the Supreme and
Shekinah of the Supreme, Sky Father and Earth Mother inseparable from one another, and we invite
and welcome the Messiah and Shekinah of Messiah, and called upon the Divine Powers of the East and
West, South and North – asking all to bless the Circle Cross for the people and the land, asking all
powers and spirits to gather there, and to come and go from that Holy Place. During our invocations
we make offerings, and as we move within the Circle Cross we walk in a sacred manner with full
presence of awareness, walking with Ha-Shem.
When the Circle Cross is created and generated in this way, then we will perform the sacred ceremony
for which it was formed and made, and when the sacred ceremony is complete, we will leave the Circle
Cross in place; almost always in the formation of the Sacred Circle Cross our intention is to leave it in
place after the spiritual work is complete as a blessing upon all.
Unlike the Light Wheel we can walk in any direction within the Circle Cross, and likewise we can invoke
and banish in it – when we are finished with our spiritual or magical work within a Circle Cross, as with
any wonderworking ceremony apart from those in a Holy Light Wheel, we always banish and release all
spirits bound by the movement of forces in the rite.
If you are able to make a Circle Cross in a place it is less likely to be disturbed and that you can return
to frequently to use it, it will naturally grow in power with use over time, the sacred stones and holy
ground gathering and storing the spiritual energy of all of the spiritual and magical work that is done
within it. If it happens that you are working a Circle Cross and you go to it and find that it has been
disturbed, then with prayers for the tikkune-healing of your soul and all souls, prayers for the tikkune
of the world, the tikkune of the World of Angels and tikkune of the World of the Holy Sefirot, “mend
the Sacred Circle”; pray that ignorance and violence are dispelled, and that all beings might receive the
revelation of the Holy Gospel to know how to walk in beauty and holiness, how to walk in a sacred
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manner. Then, for the sake of dispelling the dominion of the demiurge and archons, the klippot, in one
way or another purify or banish, and anoint that which has been mended with a prayer blessing those
who disturbed the sacred space, and praying for their liberation from all admixed and dark forces, and
all spirits of forgetfulness and faithlessness.
When a Sacred Circle such as this is disturbed, in truth it is a “great blessing”, for it invokes a “spiritual
work of tikkune” – the healing, mending or restoring of all creation to Sacred Unity, to Balance and
Harmony; likewise it teaches us to walk in a sacred manner and to deal with all our relations with
honor and respect, to walk as an elder sibling having responsibility for all our relations, all beings,
regardless of how they appear to us or what they might do – we are our sisters and brothers keepers,
for we all share the same Mother-Father and the same Radiant Holy Breath, were are all
interconnected and interdependent.
Truly, for this very purpose we created Circle Crosses – tikkune in the Mystical Body of the Risen
Messiah, the Anointed, and working with the Circle Cross we remember that whatsoever we do to
anyone or anything we see, we do to ourselves; it is the remembrance of non-dual realization, the
truth of Supernal or Messianic Consciousness, not distant from us, but very near to us. “On the
occasion that sacred space is disturbed and violated it is a “great teaching” – it is a teaching about how
to relate with ignorance and violence, or an apparent “enemy,” inwardly or outwardly; according to
the teachings of Adonai Yeshua we are to love strangers and enemies the same as friends and loved
ones, and we are to bless and do good to those that might seek to cause us harm – this, exactly, is
what it means to walk in beauty and holiness.
In this world, in this life, as initiates of the Order of St. Michael can tell you, there is a time for taking up
the dance of struggle and conflict – but always for the sake of the restoration of peace, and the welfare
and well-being of all, the uplifting of all, the reintegration of all to the Light Continuum, the “Life
Continuum”; also they can tell you that the place of the true struggle or “holy war” is internal, within
oneself, not external – it is putting an end to the violent inclination within yourself, the cessation of the
inclination to evil.
If people disturb sacred space, or disturb your prayers and meditations, do not worry about it, and do
not respond in kind with mindlessness and violence – rather include them, for whether they know it or
not they have come to be blessed and included in your prayers, meditations and sacred ceremonies,
and they have come into contact with a living Light Transmission lineage, which is relatively rare in this
difficult times. Indeed, have compassion upon them, and have love for them, for in the midst of the
ignorance, the darkness of these times, they do not know what they are doing, they do not
understand. Perhaps, however, through their unconscious contact with Light Transmission, and
through your prayers and love for them, the Holy Spirit may work a wonder and bring them to faith at
some point in their lives, faith of one form or another – remember that the Holy Spirit could be
working within and behind their actions, something of Divine Folly, which is True Wisdom in the
Mother Spirit.
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This is very important in our times, in our generation – for relatively few know and understand how to
walk in a sacred manner, and this is neither bad nor good, it is just the way it is, and it is a natural part
of the development and evolution of life through the physical, vital and mental being towards the
actualization of the Spiritual and Supernal Being, the “Highest of Life”; it is all part of the process of the
dance of the Divine Mother and Bride, the dance of the Holy Shekinah, and it is all a secret movement
of the Holy Spirit, the Mother Spirit. Those who know and understand this are called to be Light-
bearers, Healers and Peacemakers – in a word, “wonderworkers”. Thus we are called to tend to the
welfare and well-being of all our relations in a time of great difficulty and confusion, and we are not
separate and apart from the people, our relations, we are among them, we are them and they are us,
we are the world and the world is us – so always we wish to be helpful and not harmful, and take
responsibility for drawing our the light and good from within all.
In this you will understand the true meaning of the Sacred Circle, the Circle Cross and Light Wheel – the
“Life Divine”.

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The Guide
In previous generations nothing of the wonderworking art was taught apart
from the holy tzaddik and sacred circle – to study and practice the art required
an actual discipleship or apprenticeship, and the teachings were all oral and
experiential, there was little or nothing ever written. Of course, this remains
true of many aspects of the art, for there is much that can only be shared
through actual demonstration and experience – much that must be shown in
order to be communicated.
Along with imparting teachings and practices, the holy tzaddik also serves as a
spiritual guardian and guide – they are someone we trust to discuss big
decisions in our lives, as well as to guide us in our spiritual journey and
development, and to give us insight into the evolution of our spiritual
continuum. Most often, of course, in matters of decisions in our lives they do
not give us the answers, but rather they help us acquire the answers we need,
giving suggestions on how we might seek our own answers from the Holy Spirit and from within
ourselves. In this process they may even be present to guide us in the Spirit, and as our process unfolds
they may certainly help us interpret our experiences of dream and vision and such, affirming our
intuition, and thus serving to empower us to trust our experience and process; as for direct answers to
our questions, typically, we find that they only give direct answers with regards to matters of spiritual
practices and the spiritual life, all according to the teachings and the knowledge they have in the World
of the Holy Spirit.
Indeed, in terms of decisions about our lives, rather than tell us what to do, they will teach us how to
acquire our own answers – they will likely suggest that we pray and meditate, and inquire of the Divine
Mother, or perhaps, that we go on a quest seeking a dream or vision, or much like Tau Elijah commonly
said to us in such moments, we might be told, “Go to the mountain.” Interestingly enough, often times,
merely visiting our holy tzaddik brings forth our answer from within us, or in the midst of a speaking or
discourse we find an answer emerging from within us – it becomes rather funny, because although
they won’t give direct answers, very often we find that the Divine Presence and Power around them
has a way of drawing out our answer from within us when we are around them.
These days, of course, with the growing interest in our lineage and tradition, and a growing
international community, including hundreds, perhaps thousands of people, among those drawn to the
Sophian tradition, relatively few live anywhere close to a tzaddik of our lineage. Thus it seems
important that some methods of seeking guidance on big decisions, as well as questions on the
development of one’s spiritual continuum, is very important – some of the same methods our
tzaddikim might suggest if we inquired of them after a bit of conversation.
The following are some practices good for novices.
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The Guide-Spirit
This is an exercise in self-reflection and inquiry used when a practitioner is has significant questions, or
is feeling confused or in conflict regarding decisions to be made, or shifts that might be needed in their
continuum – essentially you call upon your Guide-Spirit to help you.
In this method we build up the image of the Guide in our mind – visualizing a person that we trust,
imaginary or real; for many who have a holy tzaddik, it will be an image of their tzaddik, but it can be
an image of anyone, a respected elder, family member, close friend, or anyone you might look up to
and seek advise from. Typically, we will not use partzufim for this practice, such as Yeshua and Mirya,
but rather it will be someone we have actually been acquainted with in life, allowing the Guide to be
more grounded in the real. In the case of a person who has not trusted anyone in this way, then an
imaginary or ideal person must be used – in any case, we envision someone we trust in detail, as
though they are standing right by us, or sitting in the room with us.
It is good to use the image of the same Guide regularly, and the more we do, the better we will find
that we are able to draw out guidance from within us; also we will find that more and more, anywhere,
anytime, we can call upon them and inquire into questions we might have.
You inquire by asking some questions –
How would your Guide see the situation?
What might your Guide encourage you to do?
What would your Guide’s reason and intention be for this course of action?
In this way we might set aside our critical and reasoning mind just long enough to gain and intuitive
response from a deeper part of our being – that part that is innately Spirit-connected.
After this practice, when it is felt necessary, we can discuss our situation with an actual close friend,
grounding this process in an interaction within an actual relationship. Typically speaking, good choices
for us are made in this way – ones that lead to more satisfaction and happiness.
 We do, in fact, have Guide-Spirits like this, and using this method initiates often become
conscious of actual Guide-Spirits.
The Holy Guardian Angel
Everyone has a holy guardian angel – an emanation of divine being that watches over them and guides
them; quite naturally, the more we open our mind and heart to our guardian angel the more guidance
we may receive, for our guardian angel’s intention is not to interfere or negate our free will, but rather
to help us along the way, all based upon our desire to receive divine assistance.
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Contacting our guardian angel is as simple as becoming open and sensitive to the presence of the angel
with us and holding the conscious intention for communion with our holy angel – whatever other
practices might be given, they are all ways to help us do this.
We can build up an image of our guardian angel in much the same way as the Guide – how we might
do this is to consider the archangels of the Tree of life, and consider which archangel we feel a deep
resonance and affinity for; as an example, I’ve always felt a heart connection with St. Michael, and
others around me have sensed this, and privately I’ve always felt a close affinity with St. Uriel.
Although, typically speaking, it is not an actual archangel that serves as a holy guardian angel to an
ordinary individual, as that level of divine presence and power is not needed for what most of us have
come to do in this life, nevertheless, through the known archangels we might gain some sense of our
holy guardian angel, and may gain some way of envisioning our guardian angel in prayer and
meditation. Thus, using what is taught of an archangel or a combination of archangels, we may develop
and image of our holy guardian angel – at least until such time as our guardian angel reveals to us its
true form.
In much the same way as envisioning our Guide, we can envision our guardian angel, and we can put
very similar questions to our angel seeking its guidance – with our angel, of course, in the Name of Ha-
Shem, we can also ask for its assistance, blessings and protection as we carry out the course of action
we choose once receiving its advice.
There is also another way to contact our guardian angel, as given in Gnosis of the Cosmic Christ – in
meditation we can envision a light-presence magically appearing behind us, and envision that it steps
into us and merges with us in communion, merging with our mind, heart and subtle body. This requires
no particular image of the angel, just awareness of a light-presence with us.
Some masters of the tradition have said that the holy guardian angel is your own image as the Person
of Light – your image in the Messiah of God; thus, at times initiates might use a self-radiant and
glorious image of themselves as the image of their holy guardian angel.
In any case, the questions remain basically the same, though we might inquire of our guardian angel
regarding the word of Ha-Shem.
 Naturally, along with our holy guardian angel we might invoke other angels of our Heavenly
Father to receive guidance and blessings as well.
Angels of our Earthly Mother: Totems
Along with an angel of our Heavenly Father, our holy guardian angel, there is also an angel of our
Earthly Mother that is a guide to us and whose influence and power moves with us in life – a “totem
animal,” as they have been called. In fact, we may have several or more totems, and in the case of an
actual magician and shaman, they carry all magic powers, the powers of all totems – after all, they walk
with Ha-Shem, they walk with the Holy Shekinah, the fullness of the Divine Presence and Power.
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We all have an attraction or deep resonance with some animal people, especially certain ones; among
them there is typically one or two with which we feel especially connected, and which in some way
seem like us – these are totems, and you must learn to trust your feeling of connectedness and
resonance. Of course, in the midst of modern spirituality and the new age one rarely hears of anyone
with piss ant or mouse or rabbit as a totem, usually it is the fabulous and “most powerful” of creatures,
like wolf, eagle, bear and such – in this sense we must also beware of our ego and look deeper, trusting
that deeper place in us that knows and understands, and is truly wise. In the moment, let us consider
an ant, among the smallest of creatures, but pound for pound able to lift far more than an elephant,
and with an understanding of the power of community and how to build community, and the
awareness of interdependence and interconnectedness as, perhaps, no other creature on the face of
the earth – paralleled only by a great bee hive, but still, not quite! Who would be ashamed to have
such a totem and have the ability to draw upon its knowledge, understanding and power?
Indeed, you must learn to trust your feeling of connectedness and resonance, but also look into the
totems with a bit of an education as to the nature of these various angels and their real powers, and a
true heart opening, with self-acceptance and self-knowledge; then, what does deeply resonate, what is
very much like “you”, your tone and true will, and how you shine in life? There, truly, is your totem!
Now along with this, we will have some special encounters with angels of our Earthly Mother in life, in
waking consciousness, and in dream and vision – these too, especially when they visit frequently
throughout our lives, are also totems, guides in the Spirit. A great example in my own experience is
Orca – the “Killer Whale.” Mind you, as everyone who knows me is aware, I’m not all that fond of deep
water – I can do it, but only if I must! Yet, at very significant times in my life Orca appears in my dreams
or visions, and we talk and play, and usually Orca has very important messages for me – not that I’d
seek out a whale for a totem, but regardless, there is Orca in my life, without a doubt. So, there is also
this in recognizing angels of our Earthly Mother with whom we have strong connections.
I share this to say that sometimes we will have connections that run very deep in our soul, but than
might seem somewhat different than the surface personality in this lifetime – greater spirit-powers
beneath the surface of name and form, and personal history.
In terms of totems, in truth, we do not pick them, but rather they are given to us, and how they are
“given” is that we have a natural affinity and resonance with them – one that we were born with.
Now it must also be said that sometimes totems can change, because we change in the course of life –
so it is not just a matter of what we are “born with,” but also the movement of this life into which we
have come (which is really what we are born with and into – a “movement”); so in terms of totems we
do not want to get too fixed on one thing, for it can be that we pass through a shift in life, and
something else comes into play as more significant at that time in life.
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In truth, with a bit of education regarding the qualities and abilities of animal people, and with
openness and honesty, and self acceptance, you will know your totems, the angels of our Earthly
Mother that move with you in this life.
When these angels of our Earthly Mother come to us in waking consciousness, in dream and vision, we
notice, and we listen to them; there is guidance. When we are aware of our totems, of course, we may
call upon them – but we do not visualize them or conjure them, we call and we wait for them to come,
whether in waking consciousness, or in dream and vision. Maybe they will come, maybe they won’t, or
maybe another messenger will be sent in their place bearing exactly the answer and the power we
need in the situation. Frankly speaking, in the dance of the Mother, the dance of life, you never know
what will happen – you must be open and sensitive, looking and seeing in what’s happening; there,
pretty much, are most answers, whether we like them or not.
Again and again, we must say: Ours is a creative and intuitive art in the Mother Spirit.
So, you can also seek guidance from your totem (or totems).
Along these lines, we can also call upon the power of an angel of our Earthly Mother that corresponds
to our question or need – that, too, can work very well; but as with all spiritual guides, we should not
demand anything, but abide waiting upon the Spirit of Yahweh, the Mother Spirit.
Calling Upon Partzufim
We can and do call upon the Holy Partzufim as well – all of the Union with Partzuf Meditations can
serve to help us gain clarity and find answers; likewise, praying and invoking holy and enlightened
beings can serve to help us draw out the answers we seek – much like visitation to a holy tzaddik, in
their presence we often find that the Holy Spirit draws out answers from within us.
Going to the Mountain
Tales of holy men and holy women visiting mountains abound in wisdom traditions around the world –
throughout time prophets, bringers of vision, have gone to the mountain seeking visions, seeking
guidance from the Divine; one is reminded of Moses being call up on the holy mountain by the sign of
the burning bush, or of Elijah who fled to the holy mountain to seek the counsel of Ha-Shem in a time
of great distress, or of Adonai Yeshua who took his close disciples on a mountain to reveal the
transfiguration.
Going to a holy mountain is a common way of vision quest, and on such a vision quest a magician and
shaman will often engage various spiritual practices and sacred ceremonies to invoke divine dreams
and visions; but also, just going to the mountain with one’s questions and abiding there a while can
bring forth the answers one seeks – there is something about these points where the sky and earth
meet, and their vistas, that can center and bring clarity.
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Of course, everyone does not always have easy access to a good mountain, but even visualizing
yourself going to the mountain, ascending it and abiding on it – taking your questions into mediation in
this way, can prove very helpful, going where “the eagles fly,” as the saying goes.
The Spirit of Yahweh speaks on the holy mountain to those who wait upon her, to those who go within,
and who know how to listen and hear.
Going to a Place of Power
Like going to the mountain, going to any positive place in nature – or if possible to a power zone, can
help bring answers to our questions; like mountains, magicians and shamans seek out places of power
in their vision quests, and merely going and abiding in such places can have a powerful affect on us,
clarifying.
When we have a need to reflect, places by water can especially good.
As with the holy mountain, if for some reason we cannot actually go to such a place in nature, we can
do so through visualization and meditation.
It must be emphasized, however, that reliance on creative visualization should not completely replace
the efforts of going out on sacred adventures – even in urban environments we can find places of
refuge to which we can trek in order to gain clarification and to draw power; getting out of our heads,
and out of our houses, and out of our set routines, itself can be a clarifying and empowering
experience, and often serves to invoke good answers to our questions.
If we were to go to a tzaddik of the tradition to discuss bigger decisions in life or shifts in our spiritual
continuum, along with whatever speaking or discourse the Holy Shekinah might inspire in them, these
are some of the basic suggests they might make to help us find our answers, and, quite naturally, they
would take up a continuum of prayer and sacred ceremony for us, seeking to extend invisible and
spiritual assistance in our sacred quest.
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The Path of Levanah – the Moon
In the tradition we follow the Path of the Sun and Moon in
sacred ceremony – the Path of the Sun we honor with eight
Holy Feasts following the movements and mysteries of the Holy
Gospel through the Solar Year; the Path of the Moon we honor
with spiritual and magical work, including the imparting of
initiation and empowerments – twenty six movements in all,
counting the new and full moon of thirteen lunar cycles that
compose the Lunar Year. This forms what is called the “Outer
and Inner Continuum,” respectively, and altogether, if they are remembered and kept, there are thirty-
four sacred ceremonies a year between the Solar and Lunar Continuums.
The themes of the Solar Feast are set through the Solar Year – from one year to another they remain
the same, though new ceremonies are made for them every year, and different aspects of the theme
and mysteries they represent may be explored from year to year. The themes of the Lunar Rites are
very different, however, for they are fluid and flowing, every shifting and changing, and through the
year no set theme is given to any of the thirteen moons – all different kinds of prayers, meditations
and sacred ceremonies are done honoring the cycles of the moon, some very mystical in nature, others
distinctly magical; the moons are typically honored with whatever spiritual or magical work is needed
for the people.
New Moon corresponds to purification and initiation; it is the time of mystical death and rebirth, a
time of new beginnings, but with new beginnings the shedding of the old and obsolete – it is
“conception”, and the entire cycle towards the Full Moon is “gestation”, the Full Moon representing
what is “birthed and made manifest”, a time of consecration, magical workings and seeking dreams
and visions, and all manner of expressions of the Divine Life. Then, following the Full Moon is the time
to experience and integrate what has been manifest, until once again the New Moon comes, and the
entire cycle begins again.
There are all manner of examples of New Moon Ceremony and Full Moon Ceremony that can be given,
but here I’d like to give a simple example of one of each, set into the context of group ceremony, but
easily adaptable for solo practitioners; the following are a New Moon and Full Moon Ceremony anyone
can perform.
New Moon Ceremony
You will want a moon crystal – a crystal that is especially good at working with lunar energies, and you
will need a sacred feather, also smudge and a smudge pot, along with some symbol of the elemental
force or wind affecting this moon: hence another special feather or feather fan, or a dagger, if Air; or a
cup or bowl of water, if Water; or a candle or wand, if Fire; or another sacred crystal or stone, or
pentacle, if Earth. A rattle or drum is also used in this ceremony.
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It is good to begin indoors with this sacred ceremony so that people can experience the transition to
outdoors when called for, or if outdoors, then within a sacred circle so that people can experience the
transition of going out of the circle and returning to it.
The leader of shaman begins by enacting a smudging ceremony, smudging themselves and everyone in
circle, and honoring Father Sky and Earth Mother, and the Powers of the Four Directions, and giving
special honor to Sister Moon; then, in one way of another, the leader or shaman calls upon the power
of the Moon, drawing the Spirit of the Moon into the Sacred Circle – for this they may use the sacred
feather and moon crystal, or else the holy staff and moon crystal, along with the Spirit of the Moon
they may also call upon the corresponding Wind, or else the corresponding Wings of the Wind.
 If a Sacred Circle has already been made by the shaman and they have already smudged
themselves, then they will smudge each person before they enter, and each person will enter
from the West and walk moonwise (which is counter-sunwise) to their places in the circle.
Then, when all have entered the Divine Powers will be honored and called.
When this is done, all who are gathered are asked to sit in holy meditation to become open and
sensitive to the energy and influence of this New Moon – open to the various thoughts, feelings,
intuitions and images the Mother Spirit might bring with this moon; they become empty of themselves
to be Spirit-filled.
At the beginning of this meditation the chant of El Shaddai may be taken up – “God, the Breasted
One,” or as a chant cycle: Ah-La Sha-Da-Ah-Yah.
Request everyone to open themselves to impressions and images of this Lunar Cycle.
Then, either pass the moon crystal or sacred feather moonwise around the circle, and as each person
holds the sacred object she or he shares whatever thoughts, feelings, impressions or images are
coming to them; when each person is done they pass the sacred object to the next person, and so it
goes around the Sacred Circle until it returns to the leader or shaman. (If a person does not want to
share, or feels they have nothing to share, they hold the sacred object in silence for a few moments,
respectfully, then touching it to their heart they pass it on – once passed on the sacred object must
continue around the Sacred Circle and it does not return to anyone again, save for the leader or
shaman.)
The leader or shaman adds whatever they are inclined to add, and then, taking everyone’s impressions,
weaves a story-prophecy of this moon and names this moon accordingly; for example, a moon in
December could be called “the gifting moon” or perhaps “the bright star moon,” or a moon in May
might be called “the happy moon” or maybe the “new life moon.”
At this point everybody goes out to greet the New Moon by name and to speak prayers and
invocations of this moon, as well as prayers and invocations on behalf of the people – all our relations.
(All go out through the West but return through the East.)
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 The sacred objects remain in the center of the circle when everyone goes out. (A small sacred
rug is most often used as an altar to hold sacred objects in such ceremonies – so these items
are on a special little rug.)
Then the leader or shaman takes up a sacred song or chant, with a rattle or drum, and calls the people
back to circle – in circle the leader or shaman speak of the sign this moon is in and of the
corresponding Wind and Direction, and they may speak a teaching, or may speak a vision.
Everybody is asked to go to the symbol of the element and its draw power to themselves as though
they were smudging – then the ritual is closed by some song or chant, maybe a little celebration and
dance, worshipping in the Divine Presence and Power, and giving praise and thanksgiving to El Elyon
and the Divine Powers.
When all is said and done, later the leader or shaman will purify all of the sacred objects that were
used, and when they do this they will pray for everybody who was there and for all the people. This
completes the sacred ceremony.
 Afterwards there may be a celebration or party.
Full Moon Ceremony
Once again you will want a moon crystal, smudge and smudge pot, a sacred feather, rattle or drum (or
both), a candle or lamp, and a bowl of water – also you will want some meal offering that can be held
in hand, like some seeds, cornmeal or something like that.
 Ideally, this sacred ceremony is to be done outdoors in a place where you can see the Full
Moon, but if there is no place available that allows for it, then it can be done indoors.
Everything is arranged for this sacred ceremony by the leader or shaman before the people arrive – an
something of a continuum of prayer and tending circle is kept for some time before the people are due
to arrive, all Divine Powers, except for the Moon Power, having been invoked into the Sacred Circle in
advance.
The leader or shaman will choose a direction to enter the Sacred Circle through the inspiration of the
Mother Spirit, and when the people have arrived and it is time, she or he will call them to the Sacred
Circle – having already smudged themselves and the Sacred Circle, they will smudge the people, and
when all are purified in this way, the leader or shaman will enter into the Sacred Circle first, walking
moonwise, and they will take their place as guardian by the gate and guide in the way. All will enter the
same way until the circle is full – at the close of the rite, all will complete their journey around the
Sacred Circle to exit by the direction they entered.
When everyone has entered, the leader or shaman will go to the center of the Sacred Circle, they will
offer up the water to the Divine Powers and the Moon; then, with the moon crystal and sacred feather,
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they will perform an invocation of the Spirit of the Moon, often using the method of the sacred
hexagram, and they will hold the crystal to the moon, drawing the Moon Power into it – using the
crystal they will then direct the Moon Power into the bowl of water, flicking, as it were, the energy off
of the crystal into the water with four or so gestures, as though shaking the energy off. Then they will
put the moon crystal by the bowl, along with the sacred feather.
The leader or shaman then picks up the meal offering, and taking a pinch of it offers it to Sister Moon,
along with any song, chant or prayer that is inspired; then they pass the meal offering moonwise
around the circle and each person in the Sacred Circle does the same – the remainder is then poured
around the sacred rug with the holy objects on it (on the earth, not the rug), and prayers are spoken
for all relations, all beings.
The bowl of water is offered up to Sister Moon again with prayers that she blesses it, specifically with
her powers of lucid dream and spirit-vision; then it is restored to its place and the leader or shaman
gazes into the water seeking a spirit-vision, then one by one each person is invited to come and gaze,
walking a straight line from their position in Sacred Circle and returning by the same path.
Then, gazing briefly again, the leader or shaman takes a sip of water from the bowl, with a silent pray
that this water helps them and their people dream good dreams and see in the spirit-vision, and to
know and speak the truth of this moon, and to use the power of this moon well; then the bowl is
passed around the Sacred Circle and all who are present do the same.
When the bowl of water returns to the leader or shaman they offer it again to Sister Moon and pray for
all of the people – especially praying that all have good water to drink in this moon cycle, and enough
food to eat, and then the remaining water is given to Earth Mother, with a prayer of blessings pouring
out upon all our relations, all beings.
At this point, there is worship in the Shekinah of Yahweh, praise and thanksgiving, and continued
salutations and invocations uplifted to Sister Moon; in fruition of this, a song or chant may be taken up,
and the rattle or drum is used. (Sometimes a Wedding Feast may be performed as part of the worship.)
 An actual banishing of the energy of the moon for purification is performed in closing, and a
prayer is spoken for the resurrection and ascension of this Good Earth.
The leader or shaman gathers up all of the sacred objects used in this ceremony, if necessary with a
helper, and they depart the Sacred Circle first, followed by everyone else – all finishing their walk of
the Sacred Circle and leaving by the gate through which they entered.
There may be something of a celebration or party afterwards, and perhaps some sharing of
experiences from the holy rite.
When everyone has left, the shaman purifies all sacred objects that were used and prays for the people
– this completes the sacred ceremony.
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These are two examples of Moon ceremony, in some time others will also be shared – but these are a
good beginning.
 These two sacred ceremonies are also taught in the Order of St. Gabriel, as both are said to be
invocations of prophecy.
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Sacred Stone and Water Purification
Sometimes we get caught up in negativity and sometimes we let
worry about a fear or problem weighs us down – negativity, by
nature, is “heavy energy”. It can be hard to let go of such things
sometimes, so some ceremony of letting go can be helpful – the
Sacred Stone and Water Purification can be a great way to let
go.
There are a lot of different ways that a wonderworker might
help somebody get rid of negative energy – one way,
sometimes, is to take a stone that is willing and walk around the
person with the stone, and using chant and rattling they connect
the stone with the person’s energy; they will go around them
moonwise the number of times that seems good, then give the person the stone to hold and tell them
to put all their negativity or problems on the stone – it’s okay because the stone has agreed to do this.
They might have the person hold the stone at their belly or heart, maybe their brow, and they might
have them carry it around a bit and think about the hassle of carrying around all that heavy energy;
they might have then go somewhere and be with the stone alone, and maybe have them make an
offering and pray to be empowered to let go of the trouble. Whatever the magician and shaman might
have them do, when its all done, they will have the person go throw the stone into a natural body of
water, and throw away with the stone all their heavy energy – it’s okay because the stone has agreed
to do this.
The water is going to cleanse the stone and you, and take the negativity away – it is very good at
cleansing.
A good wonderworker guiding a process like this can be really helpful – they will pray for us in this
process and their prayers are very powerful; it is a blessing to have help like that. Nevertheless, even if
we don’t have access to a holy woman or holy man who can help us, still we can do the same thing.
What you do is go out and find a stone that wants to help you – just let it know what you want to do
and make sure its okay with it (also, remember to make some offering for taking it). Then, listen to the
Mother Spirit and she will guide you – do what you are inspired to do, and put your heavy energy on
the stone; then, when you feel it is time, go throw the stone in the water, along with the heavy energy
– and walk away, not turning back. That should take care of it!
(If you are holding on to a lot of problems, though, maybe you will need a few stones.)
Ceremony like this can be really helpful, because sometimes just thinking about things and wishing
isn’t enough – we need go do something with it to ground our intention into an action in a sacred
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manner, and only then a change happens. As simple as this ceremony is it is really powerful and
wonders have happened through it for many people.
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Rainbow Body Tikkune & Blessing Ceremony
The wonderworker, the magician and shaman, is a healer of body and
soul – this is well reflected by the term often used for these holy women
and holy men in Native American spirituality, “medicine woman” or
“medicine man.” Likewise, it is reflected in the spiritual work of Adonai
Yeshua and the original apostles and the wonders they performed, the
majority of which we exorcisms and healings – healings of souls and
bodies.
Perhaps the most radical healings are those of the resurrections Adonai
Yeshua performs – the restoration of the soul to the body, a feat also
accounted to Elijah and Elisha in the Old Testament.
Quite clearly, the great bringers of vision have been “medicine people” –
healers of the people in body and soul, understanding how to bring about the tikkune-healing of their
own soul-body, and through the tikkune of their own soul-body, the tikkune of the Soul of the World,
the tikkune of the World of Angels or Powers, and tikkune of the World of Holy Sefirot.
Once upon a time it was much easier for a wonderworker to bring a vision to the people and to bring
about more radical healing – there was a fullness of faith and true devotion among many peoples, and
there was belief in wonders such as healing and resurrection. Today, even among the faithful, there
are typically shadows of doubt and disbelief, and some of the most intelligent people draw to
spirituality and the mystical journey, though having some faith, speak of the tales of wonders and
healings and such as “mythical stories,” not actual events – among these are even some “spiritual
teachers” in modern spirituality and modern gnosticism, so even among well meaning spiritual
teachers there are great shadows of doubt and disbelief.
Where belief is strong in these times is often within the darkness of fundamentalist religions – but that
belief is a “faith” that goes to anger and hatred, and to destruction, and is not of the Divine Light, but
rather it goes to the Other Side, as the Holy Kabbalah calls it, the “Dark Side.”
This is all a sign of the times – we are living in very difficult and challenging times, and although the
matrix of faith in human beings has been shattered and continues to be assaulted, perhaps more than
ever before there is a need for wonderworking, and most especially in the form of “spiritual healing”;
there is a great need for tikkune-healing at this time.
We have a great need for bringers of vision (navi) – true prophets or apostles, a great need for light-
bearers, healers and peacemakers; and we have a great need for all who have some faith to take up
the wisdom of the wonderworkers and to labor for the tikkune-healing of the people and the world –
there is a need for the restoration of faith in the people and the restoration of the soul to the bodies of
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the people, the drawing out of the good and the light that is in the people, the embodiment of the
Divine Presence and Power.
The Divine Mother does not make all of us bringers of vision for the people – but we are all bringers of
vision in our own lives; maybe the Divine Mother does not make us all wonderworkers – but we all
have magic or medicine powers. We need bringers of vision or wonderworkers (tzaddikim) and people
who have some faith to take up this spiritual labor of tikkune-healing together, with spiritual self-worth
and spiritual humility, all in the Mystical Body of the Human One of Light, the Risen Messiah.
The bringers of vision for the people have big dreams and visions, and in them they see prayers and
meditations that are to be done, and sacred dances and ceremonies that are to be done – and they
enact them; if they have to they will enact them alone, with the help of the Holy Shekinah and Divine
Powers, but they are given these sacred movements for the people and the Mother gives these sacred
movements to them so that they can share them with the people and enact them with their people for
the sake all peoples – a movement of the Sacred Circle or Spiritual Body.
This is another way of saying that spiritual adepts and masters fashion spiritual practices from their
experience of self-realization, practices which are, themselves, expressions of the experience of self-
realization; and likewise, this is a way of speaking about a true “spiritual church,” or a “Gnostic Church”
– a spiritual movement among people who have faith and who have a vision (gnosis).
This is exactly how the prayers, meditations and sacred ceremonies of the Sophian Gnostic tradition
have come into being – they are seen in big dreams and visions, and they are fashioned as vehicles of
higher consciousness or self-realization in Christ, the Human One of Light. They are powerful because
they come by way of the Mother’s Power, the Mother Spirit, and through the experience of higher
consciousness, specifically, the Supernal or Supramental Consciousness, Messianic Consciousness.
All of them enact a great vision of the Human One of Light – the vision of a Divine and Supernal
Humanity coming into being; and they are all for the tikkune-healing of the people, in the body and
beyond the body, in the body and in the soul – as the tikkune-healing of the Human One is the tikkune-
healing of the world, they are for the tikkune of all peoples, all beings, and the whole world.
This gives insight into the deeper meaning of “Wearing the Body of Vision” – because when we take up
the Continuum, when we take up these prayers, meditations and sacred ceremonies, we are literally
putting on a Body of Vision and enacting it, living it, and we are not putting on this Body of Vision for
ourselves alone, but we are putting it on for all our relations, for the entire world; it is an active
spiritual work for the Great Transformation, the Great Resurrection and Ascension of this Good Earth.
We do this not for ourselves alone, not for our own personal salvation or enlightenment, but rather we
do it for the salvation or enlightenment of all our relations, all sentient beings – all in the Body of the
Human One of Light, the Holy Body of Supernal Light.
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If you look into the names of the “Holy Orders” in the tradition you will see that they all speak of
different aspects of this spiritual work and the Body of Vision – for example, the Order of St. Uriel
literally means the “Order of the Light of God”; hence, the “Order of Supernal Light”. So this Holy Order
is a labor to ground or earth the Supernal Light, the Supernal Force, a labor to bring the Supernal Light
fully into the material body and material world, this Good Earth; the Supernal Light holds the power to
transform everything into the image and likeness of itself, even the power to transform the substance
of matter, as we see in the Risen Messiah. This, of course, is the ultimate possible tikkune-healing in
body and soul.
There is a great need for tikkune-healing in these times, for these are very dark times, very challenging
times – that’s not to say that these times should be any other way, but rather it is to speak of the need
of these times, and to speak about why we are here, now, at this time; the faithful and elect, elder
siblings, are among the people and in this world at this time to meet this great need – to labor for the
Great Tikkune-Healing, the Great Transformation.
That’s why this Body of Vision called the “Sophian Gnostic tradition” is being openly and freely shared
right now – because there is a great need. The more people of faith enact this Body of Vision, the
greater the Light-presence and Light-power of Supernal Realization will be made manifest among the
people and in this world – the more people enact it, the greater the Supernal Shekinah, the Divine
Presence and Power, will be embodied and made manifest in our generation and future generations.
Acting together, we are the Holy Body, the Holy Matrix, through which the Divine Light is embodied
and made manifest; the fuller the body, the fuller the Glory and Power of the Light-presence.
There are many powerful meditations and sacred ceremonies being shared, and we need to use them
with reverence – with honor and respect; we want to honor and respect ourselves, all our relations,
the Divine and this Good Earth, and we want to honor and respect the Body of Vision, as our own body
and the earth, knowing it is sacred and holy. We want to walk in beauty and holiness, and be a holy
people for all peoples – a sign of spiritual hope in good times and bad times.
The Rainbow Body Healing and Blessing Ceremony is said to have been begun by Tau Miriam – it was
something she “saw” during her experience of breakthrough into the Supernal Consciousness; in my
own experience many years ago the vision evolved and another version of the sacred ceremony
emerged, having its foundation in the wisdom treasure she had received and given to us.
This sacred ceremony is given to be used in Light Wheel gatherings, but it can be adapted to be use in
the Circle Cross or any form of the Sacred Circle; it is given to be taken up by groups of people, by
Gnostic Circles, but it can be adapted to be performed by solo practitioners acting as individuals within
the Holy Body or Matrix of Initiates – those called and ordained to this healing work by the Holy Spirit,
the Mother Spirit.
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It is among the sacred ceremonies through which you can seek the tikkune-healing of yourself, and the
tikkune-healing of the people on all levels: physical, emotional, mental and spiritual. First, however,
before you aspire to lead others in this sacred ceremony, or others ceremonies like it, you must go
through it and experience it yourself, and you must become intimately acquainted with it – the same is
true of the Light Wheel, if one is to be used, you must know the Way of the Light Wheel.
To receive others, first we must be received (mekubal), and before we can give, we must receive –
otherwise we can receive no one and we do not have in order to give.
This sacred ceremony moves incredible amounts of Divine Energy, Divine Power, and we want to gain
some experience and skill moving with greater amounts of Divine Energy before we facilitate and guide
others in the movement – then, truly, we will be ready and empowered to be of help or be of benefit
to others.
Remember, it is the tikkune-healing of your soul that is the tikkune-healing of the soul of the world,
and so also the tikkune-healing of the World of Angels or Powers and the World of Holy Sefirot; thus,
as you heal yourself you heal the world, for “you are the world and the world is you”.
It is good to perform this sacred ceremony around a Light Wheel, but as has been said, it can be
performed in any form of the Sacred Circle, and, in truth, it could be performed almost anywhere;
likewise, it is best to perform this sacred ceremony outside, in the great outdoors, but it could be
performed indoors if it is necessary.
The Sacred Ceremony
This is a wonderful sacred ceremony to be performed on the Holy Shabbat, for Adonai Yeshua healed
on the Shabbat, and the Risen Messiah appeared in the Day of our Holy Shabbat; but it can be
performed on any day of the week. It can be especially powerful when performed near or on the day of
the Full Moon, but it can be performed during any point in the Lunar Cycle.
 Tau Miriam taught women initiates that because of all the tikkune-healing needed for women
surrounding their moon cycle, and the feminine energy in general, that it could be very good
and powerful for women to gather during their cycle and perform this sacred ceremony for
themselves and for the people; she taught that the movements in a woman’s physical body and
subtle body have a special alignment that corresponds to the movement of this healing work
during that time.
When a wonderworker is going to guide people through this sacred ceremony she or he will teach it to
them before hand so that they are familiar with it and can prepare themselves for it. The
wonderworker will take up a continuum of prayer, meditation and spiritual work beginning seven days
before the sacred ceremony, seeking to help the people enter into the ceremony in righteousness, in a
sacred manner, and those who are called to the ceremony will take up a continuum of prayer and
meditation for seven days as well, focusing on self-purification and making offerings, seeking to
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become completely open and sensitive. Thus, all seek to walk in a sacred manner entering into this
holy rite, and truly, the continuum of this sacred ceremony begins seven days before it is to be
performed. Essentially, everybody is going to bring their light-power, their magic or medicine power to
this sacred ceremony so that they can perform the healing work for themselves and for the people.
The wonderworker will pick the time of day this sacred ceremony will take place, whether near dawn,
noon or sunset, according to what the Divine Mother shows them in dream and vision, and they will
determine the Direction through which everybody enters into the Light Wheel, whether from the East,
South or West, respectively. (The Northern Gate is not used to enter for this sacred ceremony.)
When the people are gathered around the Light Wheel for the sacred ceremony, the holy woman or
holy man will take a crystal consecrated to works of tikkune-healing, and smudging themselves and the
crystal, they will enter by the chosen Direction, riding the corresponding Wind, and they will walk the
Sacred Circle three times, spiraling into the Sacred Center, and they will offer up the sacred crystal to
the Holy One and Powers, then place it by the Sacred Stone of Ha-Shem. (A crystal that has lots of
rainbows in it is good for this purpose, or else one that is completely flawless of a good size.)
Then, they will make offerings to the Holy One and all the Divine Powers, and they will open all of the
Gates of Light in one way or another; when they have done this, they will walk the line from the center
to the Gate through which they entered, going out to the people, and they will perform a smudging
ceremony with the people around the Light Wheel, with prayers that all shades and shadows be driven
out of the people and the land, prayers for the healing of all illness and dis-ease, and prayers for the
illumination and uplifting of all living spirits and souls. (The Gate Key each person is carrying is also
smudged.)
When the smudging or purification ceremony is complete, the wonderworker will take up their holy
staff and they will lead the people through the Gate into the Light Wheel – they will lead the people
around the Light Wheel seven times; everybody will keep an even and respectful space between one
another as they walk the Sacred Circle, and when the shaman completes the seventh round, she or he
will walk the line from the Gate to the Sacred Center. (When the shaman goes to the Sacred Center
everyone stops where they are and that is their place for the sacred ceremony.)
 Sometimes during this walking a flute or other music might be played by a helper outside the
Light Wheel; during the walk the wonderworker may speak prayers, take up a sacred chant or
song, and may ask the people to do so as well – often they will use a sacred rattle during this
time, but not always, as they may chose to use no rattle, but rather another magical weapon.
(These invocations are of the Divine Light and the power of the Rainbow Body of the Risen
Messiah – the radiant display of the Shekinah of Messiah.)
Standing in the Sacred Center the wonderworker will take up the healing crystal and will bring it to
their heart center and they will envision the Spiritual Sun within their heart, and they will envision their
Body of Light formed of translucent light, hollow inside, the Spiritual Sun shining in this infinite inner
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space, and all around the Spiritual Sun they will envision Rainbow Light Glory – they will take a few
deep breaths, and intone: Yo-Ho-Sho-Vo-Ho; then, Ye-He-She-Ve-He (long “e” sound); and then Ya-Ha-
Sha-Va-Ha. (Everyone will intone this with them – if everyone knows the Body of Vision, they will also
envision the same; or, if not, the wonderworker may guide them in the visualization after it is
established in her or himself.)
 The Rainbow Light is the full spectrum of our soul’s energy and the Divine Power – it includes
dark radiance, white brilliance, and the entire spectrum of light and color.
Then, the healing crystal is returned to its place on the earth, as the shaman does this, their breath will
become Rainbow Light and they will exhale with the conscious intention of the Rainbow Light entering
into the crystal; everyone in the circle will also envision their breath as streams of Rainbow Light going
into the crystal in the Sacred Center.
The wonderworker will then sit before the crystal, and everyone will sit facing inward towards the
Sacred Center, and the sacred chant will be intoned: Yah-Ma-Ma-Yah; as this is intoned, the shaman
will envision the generation of great Rainbow Glory within their Body of Light, and when the intonation
is complete and there is full generation of the Rainbow Glory, they will tilt their head up and envision
their exhalation becoming Rainbow Light ascending upward from the Sacred Center – and so everyone
will envision this, their own breathing out of Rainbow Light, and the Rainbow Light of all will be
envisioned arching to the North and passing down into the Great Light Center of Earth Mother, that
secret center of White Brilliance in her, and passing up through the seven earths, the layers of the
earth, to arise through the crystal and the shamans Light Body, and to arise through everyone’s Light
Body in circle.
The wonderworker will then repeatedly chant: Tay-Gay-Bay-Day-Ray-Pay-Kay (Kay being drawn out
into an “ee” sound). As this is chanted they may use their rattle further energizing the sacred chant (or
may hold another magical weapon or sacred object), and while they are chanting they will envision the
crystal and their Body of Light becoming a great fountain of Rainbow Glory, even more brilliant than
before, and all of the people will envision this also happening with themselves, the healing crystal and
the wonderworker – and all will envision this Holy Light meeting above the Sacred Center of the Light
Wheel, and they will envision the Rainbow Light arching to the South and upward to pass through
Brother Sun, as through the Light Center of Earth Mother.
Then, all will envision this Rainbow Light pouring down from Brother Sun with even greater brilliance
than before upon the Light Wheel and the chant Ka-Ah-La-La-Ah Ma-Sa-Yah is taken up by all, as a
prayer for the outpouring of this Healing Power upon all our relations and the whole earth.
With their exhalation, all pass this Divine Light through their left shoulder to the person on their left,
and with their inhalation they receive it through their right shoulder from the person on their right –
this becomes a prayer for the tikkune-healing of all peoples; then, after a cycle of a number of breaths,
the Divine Light is passed in the same way, but the circulation is reversed going in the opposite
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direction – this becomes a prayer for the divine illumination of all peoples. (The shaman will indicate
this transition in circulation to the people gathered.) As this is being done, the wonderworker and
everybody is envisioning Rainbow Light raying out into the land and the world more and more from the
Light Wheel – it is as though the Light Wheel is a great Rainbow Light Generator manifest upon the
earth, its Divine Light reaching out and touching all beings, spreading out through sky and earth and
deep – healing, blessing and illuminating all, transforming all.
Now, with the intonation of Ah, everyone envisions Rainbow Light going out in spherical waves into all
directions of endless space – into all realms, worlds and universes of the Great Matrix, and with the
final intonement of Ah, all envision merging completely with this Rainbow Glory and vanishing into the
emptiness of the Clear Light of Grandmother Primordial Space (Wisdom).
Then, the wonderworker and everyone will return to their body and this Good Earth, and with a song
or chant the wonderworker will arise and take the healing crystal to the person nearest to the Gate of
Entrance; and they will return to the Sacred Center, leaving that person to commune and work with
the healing crystal for the people as inspired – then, that person will take it to the next person sunwise
from them (to their left), and so on until it passes around the Sacred Circle completely. The person who
is last will bring it to the shaman and present it to them in a sacred fashion, then return to their place.
The shaman will place healing crystal on the earth again, and will make offerings, and they may take up
the rattle to pray or sing or chant for the people, and they may ask all who are present to join with
them (they might take up another sacred object instead of the rattle); then praise and thanksgiving will
be offered up to El Elyon and the Supernal Shekinah, and to all of the Divine Powers – and a word of
sealing the Gates of Light will be spoken.
The wonderworker will then walk the line to the North Gate and exist by the North Gate as a sign of
grounding the Divine Light into the people and the earth, and they will set down the healing crystal
outside of the Light Wheel in the Northern Direction. Walking sunwise everyone will follow them out
the North Gate and all will gather round the healing crystal – there, together, everyone will center and
ground, releasing all residual energy into the healing crystal; when this is done, in prayerful silence
each will walk away.
The holy woman or holy man, along with any helpers that might be present, will gather up the sacred
objects and will purify and cleanse them in an appropriate manner.
 Having used a Gate Key in this holy rite it should also be purified and cleansed appropriately
following the spiritual work.
When this is done, there may be a gathering of the people to share their experiences, and afterwards
there may be a celebration or party, especially when the ceremony is done later in the day.
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 When this ceremony is done at dawn or early in the day, usually the participants will go out for
prayer, meditation and spiritual work on behalf of the people afterwards, then gather together
later in the day to talk about their experiences and to celebrate the Life Divine.
This completes the Rainbow Body Healing and Blessing Ceremony.
 In this sacred ceremony everybody usually dresses up in full sacred clothing, with full
ornamentation, and as said all bring a Gate Key – also all bring an offering for the Light Wheel
and the guardian of the Wheel, and they make their offerings before the sacred ceremony in a
respectful fashion.
This is a very powerful sacred ceremony in the Light Wheel and many wonders and healings have
happened through it – Divine Grace flows with, in and through it; Divine Grace moves with, in and
through us when we enact it.
There are other sacred chants that are used sometimes, but the ones given here are the most common
basic chants – chants “good for everybody”.
With this, as well as other healing and blessing ceremonies, we seek to bring about our own tikkune-
healing and the tikkune-healing of all our relations and this Good Earth; hence, we enact the Body of
Vision for the people and for the glorification of Ha-Shem.
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Light Cords: The Exchange of Power
Generally speaking, all Sophian initiates are well acquainted with the
practice of Giving & Receiving – in it we envision the Spiritual Sun in our
heart and we envision others in front of us, and using our radiant breath
as a vehicle, we exchange energy with them, taking in negativity, shades
and shadows, and transforming them in the Light of the Sun of God, and
giving them positive energy, light-power in return; in this way we help
liberate ourselves and others from negativity, actively extending spiritual
and invisible assistance, and we generated the Sacred Heart.
In the Order of St. Uriel and Order of St. Raphael there is a practice that
works along similar lines, using light cords extending from our subtle
body to the subtle body of others, including apparently animate and
inanimate objects, we enter into in an exchange of energy, an exchange of sparks.
Basically speaking, light cords can be extended from any interior star in the subtle body, just as rays of
blessing may be extended from any of these psycho-spiritual centers; however the principle stars that
we use for generating light cords are the belly or navel, the heart and the brow.
When we extend a light cord from the brow our intention is to commune with the intelligence of the
being; when we extend a light cord from the heart our intention is a communion with the spirit or soul
of a being; and when we extend a light cord from the belly it is a communion of power, and exchange
of energy.
Essentially, we envision a cord of light extending from one of these points of our body, specifically the
subtle body; the cord being hollow inside, much like a tube or shoot of bamboo, allowing a flow of
energy or light-power through it – we envision that it connects at the other end to the subtle body of
the being we are entering into an exchange with, and typically, before forming any connection in this
way, we will ask for the blessing of the Divine Mother and we will ask for permission from the spirit or
soul of the being, whether an apparently animate or inanimate object. Only with the blessings of the
Mother and the permission of the spirit or soul of a being will we form such intimate energetic
connections, and this is especially true of light cords formed between ourselves and other human
beings – we respect and honor free will and self-determination, and we believe in “non-interference”
where there is no desire to receive or desire for communion; we render direct help when asked, when
desired, all according to the Divine Will.
In the wonderworking art the most common center that we extend light cords from is the belly – it is
like a big pot of life and desire energy, a great reservoir of power; thus, from the belly we can give
power and through the belly we can draw power – it is with the belly that we feel places and their
energies, their spirits, and that we feel people and their spirits. When it is separate from the Heart Star
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the Navel Star is called the “belly of the Great Beast,” but when joined to the Heart Star and the three
upper interior stars it is the center of Divine Power embodied – sacred and holy.
The distinction in the Navel Star is this: it is of the Great Beast if and when manifest as the “Desire to
Receive for Self Alone”; but it is the center of the Divine Power when manifest as the “Desire To
Receive for the sake of Giving”. Always, in truth, it is the very same Divine Energy, but the
manifestation of this desire-energy is determined by our intention, and by the state of our mind, heart
and life; walking in a sacred manner this is a center of Divine Power, and nothing but the Divine.
Before you begin to use light cords from the belly it is a good idea to learn how to feel energy with
your belly – or shall I say, to recognize that you do feel energy with your belly, for everyone does feel
energy with their belly, whether or not they are conscious of it. You see, the navel is the place that we
are exchanging life-force with our environment and with others around us all of the time – life energy
is going in and out of the belly all of the time; it is very much like the surrounding reality display is the
womb and we have an umbilical cord to it in an exchange of life energy.
Opening the Navel Star or Belly
In various places that you find yourself, in nature, at work, at home – in all different kinds of places,
focus on your belly, and with conscious intention become aware of the energy of that space, and the
energy of what’s happening in it; feel it in your belly.
If with conscious intention you shift your breathing to your belly, as though you are breathing through
your navel, this may help you feel through your belly.
Once you can consciously feel the energy of spaces in your belly, if you want to amplify the feelings or
your want to scan something specific, envision light rays (not a light cord) going our of your belly, like
feelers you extend into the environment.
Going out walking where you can pass through different environments or zones of energy can be very
good when you are learning to open your belly – because you can practice feeling transitions or shifts
in energy and vibration from one place to another; also, once you have some skill in this you will find
that you can even do this while driving down the road!
This is not about thinking, but is all about sensation, feeling and intuition – becoming open and
sensitive; the role of thought is secondary, it is interpretive.
When you have learned to feel spaces and objects in them with your belly, then practice extending this
field of sensitivity – progressively extending it further and further; you will find that it can extend a very
long ways, much further than you might imagine at the outset. In fact, in the case of a master of the art
it can extend as far as the eye can see to the horizon, and even further still; and not only can it extend
to things in the material dimension, but to thing in inner dimensions as well – it is truly amazing, and it
all happens through conscious intention to be open and sensitive with the belly.
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Now here is a great secret: Sight can be very deceptive, although we tend to rely on it so heavily in our
unenlightened societies and cultures; but liberated from attachment and aversion, your belly is
perfectly accurate and can perceive through all illusions and deceptions – there is good reason to trust
your belly once you learn how to open it and feel with it. (In terms of learning to let go of attachment
and aversion, the practice of Silent Witness and Primordial Meditation are key: besides, unless a
person has the basic practices of the tradition in place they would not be initiated into any of the Holy
Orders or encouraged to take up any of the more advanced practices – first things first, as the saying
goes!)
As you become able to feel and intuit with your belly, you may want to go and create a Sacred Circle
and call in the powers, then practice feeling the Four Directions and Four Winds – this is one of the
best ways to learn about them; in a similar fashion you can practice feeling any of the angels of our
Heavenly Father and Earthly Mother in the same way. In the Order of St. Uriel we often speak of
putting spirits to the test – if you get good with your belly feeling you belly will perfectly discern
between the spirits, knowing what is good for you and what is not.
Perhaps here it ought to be said that what is good for you and what is not does not means that
something is necessarily wrong or evil in itself – maybe it is, but maybe its not; truly it’s all a question
of what’s good for you and what’s not good for you, and no judgment needs to be involved in this.
As unseemly as this may sound to modern Western ears – relaxing and pouching out your belly some
can help open the belly to feeling; sometimes patting it a bit can help too – learn to love your belly and
it will treat you well (accept your body and you will find it an amazing vehicle of the Light-presence and
Light-power; and an amazing instrument of seeing, hearing, smelling, tasting, feeling and knowing in
the Spirit).
When you are first learning to feel with the belly it is a good idea to consciously “close and seal” the
belly afterward; likewise, it is a good idea to tend to self-purification frequently, letting go of any
negative energies you might have picked up – if by chance you run across an extremely negative
energy during an exercise with the belly be certain to banish or purify yourself immediately afterwards,
and at the point of contact, with full force of conscious intention refuse any link or connection.
When you know your belly in this way and are able to feel through your belly, then you are ready for
the practice of extending light cords from the belly – and there are many practices for this in the
lineage.
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Belly Light Cord Practices
The following are all good beginning practices.
The Umbilical Cord to Earth Mother
The Good Earth, quite literally, is your Holy Mother – she is the womb
from which you are born, and in the physical being she is your all in all;
you live and move and have your being in her – you are in her and she
is in you. She is your life here and your power here – and she has plenty
of power for everybody; it is good from time to time to reconnect with
her and to let her purify and empower you.
If you want to purify yourself energetically, and you want to draw
power from the Earth Mother, go out and smudge yourself and create a
sacred circle, and honor Sky Father and Earth Mother, and all of the Divine Powers – and make
offerings to all.
Then go and lay down with your belly to the Earth Mother in the middle of the Sacred Circle, with all of
the powers gathered there; with your belly upon the Earth Mother send out a light cord as an umbilical
cord into her, and envision that cord going down into the Fire Center of Earth Mother, her Great Deep.
Intone quietly Imma Eretz (Mother Earth): Yah-Ma-Ma-Ah Ah-Ray-Etz (This intonation is for the
vibrational quality, not the actual Hebrew pronunciation.)
Make an offering of some life-energy to her through the cord – envision some light going down into
her and pray for all your siblings, that they might be blessed. Then, as this life-energy strikes the Fire
Center of Mother, envision Great Fire coming up through it; see this Holy Fire rush up into your body,
kindling the Holy Fire in your belly, and see that Holy Fire blaze forth, filling your entire body, purifying
you of all negativity, all shades and shadows, cleansing you completely.
Filled with this Holy Fire and becoming this Holy Fire, get up, still with the umbilical cord attaching you
to Earth Mother – take up the rattle, and perhaps the holy staff, and envisioning the Sacred Circle as a
Ring of Holy Fire, walk the Sacred Circle counter-sunwise, rattling and chanting: Imma Shekinah
(Mother Holy Presence), Yah-Ma-Ma-Ah Sha-Ka-Yah-Na-Ah, and as you are doing this let it be a prayer
of purifying and blessing all your relations, and let it be holy worship of the Divine Mother.
Now as you go round and round envision that the Holy Fire becomes radiant Divine Light flow up
through the cord from a Secret Sun within Mother Earth, with this shift, stop in the East and stand,
rattling and chanting: Yah-Yah-Ah-Ma.
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Then, when it is time, walk the circle sunwise, and chant: Io Adonai, and with your hand and conscious
intention sever the cord from you giving thanks to the Mother and continue your walk of the Sacred
Circle honoring your Holy Virgin Mother.
If there is other spiritual work to be done in the Sacred Circle it is done; but if not, then you complete
your walk and give praise and thanks, and you pray that this blessing pours forth upon all your
relations. This completes the sacred ceremony.
Belly Cord with Standing Stone
Go and gather a stone in a sacred manner – one to erect as a standing stone; before offering it and
placing it, hold it to your belly and extend a light cord into it – feel its power enter you and your power
enter it, feel the connection run deep.
Then offer the stone and set the stone in place, baptize and anoint it, and make offerings – then take
up a sacred dance, using rattle and chant, worshiping in the Presence of Yahweh and the Divine
Powers, praying for yourself and all of the people.
Through the cord, as you do this, draw in the powers to your belly and become full of them for the
people – and with power speak what is to come to pass, all as the Mother Spirit inspires you.
When all is accomplished give praise and thanks, and extend blessings, and envision the cord being
withdrawn from the sacred stone – thank the stone spirit also for offering itself; this completes the
sacred ceremony.
(See the rite of the Sacred Standing Stone elsewhere in this forum.)
 Apart from the rite of the Standing Stone you can practice this with stone people – it is a good
place to begin.
Belly Cord with Sacred Tree
Go and find a tree that is friendly – never a lone standing tree in a desolate place, though, because
they will have fierce spirits or a hungry ghost in them. When you find a sacred tree sit facing it, and
extend a light cord to it from your belly; commune with the sacred tree in power, exchanging power
with the tree and drawing its great strength into your belly – as you do this envision energy roots go
down into the earth and energy rays go up like branches, and with the sacred tree power reach into
Earth Mother and reach up to Sky Father, and draw power from the Holy One as the sacred tree. When
you are done, envision the cord withdrawing and give praise and thanks to the Holy One, and thank the
tree – and pray all your relations are blessed. This is the prayer-meditation.
 This can be a very good practice for healing and empowerment in life; also grounding and
centering.
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Pot of Fire Cord (Belly Giving & Receiving)
If you know of someone experiencing a lot of vital turmoil, with emotion or desire, or you know of
someone who is sick from it – you can do giving and receiving with the belly and light cord, using the
Pot of Fire. (It is especially powerful for vital conflict or stuckness – sometimes more so than the typical
form of giving and receiving.)
Sit in holy meditation – and envision your subtle body as a hollow body of translucent light, with the
Spiritual sun in the Heart; in you belly envision a Pot of Fire, blazing fire – breath, and with inhalation
envision the inner wind kindling this fire into a greater and greater blaze, with greater and greater
inner heat, and when you exhale, envision that you can breathe out fire, rather like a great dragon. (A
skilled practitioner may even send their Body of Light to where the person is, passing through the
astral dimension.)
Now, take up the energy chant: Ka-Ah-Yah-Da-Na-Sa-Yah-Yo (prolong on “Yo”), and as you do envision
the person in front of you that you wish to pray for in much the same way as giving and receiving; and
envision a light cord connecting your belly to their belly. As you are chanting, let the breath shift to the
belly, inhalation drawing in shades and shadows through the light cord to the Pot of Fire (like a vacuum
hose), transforming them, and on exhalation a breathing of this Holy Fire into the person, purifying
them of all impurities, all shades and shadows. As this happens, the Pot of Fire in them blazes forth,
just as it does in you in you.
Then intone: Ka-Ah-La-La-Ah Ma-Si-Yah, and envision the Holy Fire magically transforming into brilliant
Divine Light, and hold the conscious intention of their reintegration into the Light Continuum. (The
cord is with drawn at this point.)
As you come to the fruition of the chant, envision that they and you disappear in a blaze of Divine
Glory – intone: Ah.
Completing the movement, intone: Ah-Da-Na-Yah Ma-Si-Yah, praying for this blessing to pour out upon
all of your relations, and as you do this focus upon your Brow Star.
Then give thanks and praise to the Holy One, and to the Messiah and Shekinah of Messiah. This
completes the prayer-meditation.
(Alternatively, the light cord could be attached to any interior star for a special purification, all as the
Spirit guides us to do.)
This practice is associated with the Red Maiden in the Order of St. Mary Magdalene, and it is often
used for healing in the Order of St. Raphael.
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Belly Opening Practices
Belly Breath
If you want to open your belly one way is to use the belly
breath – one of the “dragon’s breath” methods; stand in a
relaxed but firm way, feet about shoulder width apart, knees
very slightly bent, your back straight, arms down at your side,
but with them extending like you are holding something up at belly level, palms up, but finders relaxed.
As you breathe, extend your belly as though your belly is breathing, as though it gathers the breath –
this will naturally place the radiant energy within and behind breath into your belly.
When you get used to doing this, then envision a Holy Fire in the belly that is kindled by this breath, as
you inhale the fire blazes, and as you exhale, envision the fire rushing straight up your spine out the
top of your head – as you breathe in this way the fire blazes more and more, and the fire shoots
upward with greater force, reach further above your head in ascent. If you use this exercise always seal
it with a focus upon the sphere of white brilliance in the center of your head and the intonation of
Yeshua Messiah into that center; either that, or with a brief meditation on the Spiritual Sun within the
heart and the intonation of Adonai Messiah in the heart center – this will serve to balance your energy.
With the same breath you may also sit with your hands over your navel – envision your hands as light
pouring forth light into this center, and envision light coming out of this center into your hands; light
upon light, there at your belly. When you feel full of light-power in your belly remove your hands and
feel with your belly – also, perhaps, share some of this light-power, sending it or offering it with
conscious intention. (You can touch and bless people in this way.)
Power Hand
You have a natural giving hand and receiving hand – if you are right handed, that’s your giving hand, if
you are left handed, then that’s your giving hand, the other is your receiving hand; your giving hand is
called the “Power Hand” (Yod).
Clap your hands together and rub them together briskly, with the conscious intention of opening the
stars or centers in your hands. Once you have done this, hold out your receptive hand, palm facing up,
and take your power hand and make a clockwise circular motion with it around your navel (as though
the navel were the clock), and seek to fee the energy of your hand with your belly – do not actually rub
or touch your belly with your hand, but do this motion about a half inch to an inch away. When you
can feel the energy building up, see if you can move your hand further away from your belly and still
feel it, and then raise your power hand as though you were going to wave at somebody – sending out
energy from your hand and belly in blessing, and feeling with your belly. (In this you know a secret of
tzaddikim waving to you!)
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Prayer Candle Ceremony
(Candle Magic)
The offering of candles with prayers and invocations occurs in
wisdom traditions around the world – candles are an offering of
light or energy, and when consecrated with prayer or invocation, as
they burn they become a physical talisman of that prayer or
invocation; in other words, the prayer or invocation continues to be
offer as the candle burns.
Candles and incense are often part of the offerings we make to the
Holy One and Shekinah, and to the Divine Powers and spirits; they
are symbols of prayer and thanksgiving, and honoring,
remembering, in worship – an offering up of our life energy. When a
candle or light – as with an oil lamp, is consecrated as a prayer or invocation, however, it becomes a
magical or theurgical action.
If we want to consecrate a candle as a prayer or invocation first, in one way or another, it is good to
purify the candle, removing any residual psychic or spiritual energy that might have been linked with it
before we acquired it, or if making our own candles, then it is good to purify the materials we are
using; through purification of candles, or other offerings, we make them completely neutral on an
energetic level, ready to receive the imprint and charge of out intention and energy.
We can purify a candle by smudging it, or by sprinkling it with holy or blessed water, or by holding it in
our hands and praying for its purification, and as we pray we envision a fiery light passing into it
removing any foreign energy, any shade or shadow – any of these methods, or any combination of
them, will serve very well.
When we want to consecrate a candle, we can do so by holding it and speaking our prayer or
invocation, and then lighting it with the conscious intention that it is our prayer or invocation. If we
wish to put more energy into this prayer or invocation we can use holy oil and anoint the candle with
it, putting a bit of holy oil into our hands and rubbing it on the candle – if our prayer is one of drawing
something to us or to a person we are praying for, then we will rub the oil on clockwise while speaking
the prayer, but if it is one of sending away or banishing, then we will rub the oil on counter-clockwise.
When holy oil is used for this purpose, usually a fragrant oil is used, a fragrance that corresponds to our
prayer or invocation. Anointed and charged in this way, then we will light it with conscious intention or
in sacred ceremony.
Along with fragrant oil we may also choose a candle with a color that corresponds to our prayer – for
example if our prayer or invocation corresponds to a Holy Sefirah of the Tree of Life we might use a
candle of that color, or if it corresponds to an elemental force or to an interior star we might select a
candle of that color.
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Some general correspondences of color for candle magic and prayers with candles is as follows:
White: The Father Seed, the Groom, the Holy Crown (Sefirot or Interior Star), Pillar of Mercy, Supernal
Grace or Mercy, Bright Mother, spirit-space element, purity, spiritual aspiration, long-life, peace,
ascension, blessing, the White Path, all prayers or intentions.
Red: The Mother Seed, the Holy Bride, Gevurah-Severity or Judgment, the Root Star, element of fire,
justice, protection or guardianship, dynamic force, passion, power, empowerment, transformation, joy,
the Red Path, binding and releasing, resolution of conflict, subjugation and destruction, Madim-Mars.
Black: The Holy Mother – Kali Imma, Dark Mother, the Holy Womb, Pillar of Severity, Binah-
Understanding, Root Star, grounding, dispelling negativity or evil, banishing, absorbing or reintegration,
sight into the hidden or concealed, mystery, intuition, night, wrathful guardians, the Black Path,
opening space, the Black Earth or Primordial Ground, Shabbatai-Saturn.
Orange: Hod-Splendor or Submission, Navel Star, desire, energy, exchange of energy, sensuality,
nurturance, empathy, telepathy, study and contemplation, science, logic, analysis, clarity, magic,
travel, Kokab-Mercury.
Yellow or Gold: Tiferet-Beauty, Rehamim-Compassion, the Spiritual Sun, Middle Pillar, Light
Transmission, initiation, Living Word, healing power, illumination, uplifting, comfort, harmony, sharing,
communion, life-energy, word of knowledge, insight, intelligence, resurrection, the element of air,
Shemesh-Sun.
Green: Netzach-Victory or Dominion, Heart Star, material abundance, love, right relationship, opening
the way, pacifying and enriching, artistic inspiration or creativity, music, poetry, playfulness,
enchantment, generation of merit, the element of earth, Nogah-Venus, Bright Morning Star, Star of the
East.
Blue: Hesed-Mercy, Throat Star, all forms of abundance, blessings, forgiveness, generosity or charity,
administration, righteousness, divine grace, spiritual love, kindness, friendship, freedom, the element
of water, Tzedek-Jupiter (Various shades of blue have special correspondences – Sky Blue, Royal Blue
and Indigo Blue, for example, Indigo is the Brow Star, Sky Blue the Throat Star, Royal Blue is Hesed.)
Violet or Purple: Yesod-Foundation, Holy Tzaddik, Crown Star, the dream and vision, prophecy,
reciprocity, spirituality and spiritual energy, astral energy, initiation or spiritual empowerment,
mystical attainment, desire-energy uplifted, the desire for the Divine, Levanah-Moon.
 There are certainly more correspondences that might be given for these basic colors and there
are many variations of color with other correspondences, but these give an example of the use
of color with candles – also with other things, like altar cloths and sacred clothing.
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It is also possible to acquire candles with sacred herbs in them or to make candles with sacred herbs in
them corresponding to your prayer or invocation which further charges the candle with the power of
your intention and energy.
When consecrating a candle as a prayer or invocation calling upon the corresponding Divine Name and
Divine Power, such as archangel, kerub, or order of angels, can also increase the power with which it is
charged.
Where you place the candle can also serve to further charge it according to your intention – in a shrine
or on an altar, in a direction of the Sacred Circle or by a certain stone of the Light Wheel, and so on.
Numbers of candles and sacred patterns can also serve to amply the energy of a prayer or invocation –
for example, five red candles are very good for magical workings of protection and dynamic force.
Likewise, combinations of different colors set into a pattern for multiple needs in more complex
situations could be used.
Perhaps from the above you will understand that prayers or magic with candles can range from very
simple to very elaborate – and it can be joined to meditation and sacred ceremony, becoming even
more powerful an art. In truth, it is quite a creative play in the wonderworking art.
Lighting of prayer candles can be joined to all manner of other spiritual work, such as the making of
prayer sticks or power bundles for people – candles being lit and offered while making them.
 Along a similar line, tzaddikim in the tradition often have a candle or candles burning when they
are imparting teachings or giving a speaking or discourse – the candles being a prayer and
invocation for the person or persons they are working with, and with the candle there is also
often an offering of incense in prayer for the people.
Here, perhaps, we can give a couple of examples of Prayer Candle Ceremony just to give you some
ideas.
A Prayer Candle Ceremony
You can do this sacred ceremony at your shrine or altar or in your sanctuary in your home – you could
also go out and do it in Sacred Circle or a Place of Power.
 Any time fire is being used it must be respected and we need to be mindful, conscious of the
conditions in our environment and what we are doing.
Go to a sacred place and purify yourself and everything you will be using in the ceremony – perhaps
smudging yourself and everything that will be used.
Write your prayer or invocation on a piece of good paper, and be precise and concise in what you write
– “very specific and to the point”.
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Then take up the candle and consecrate it as you are inspired, speaking your prayer or invocation, and
calling upon the Divine Name and Divine Powers that correspond to your intention – and pray that all
who share the same need receive an answer to their prayer.
When you have done this, light the prayer candle with conscious intention, having no doubt your
prayer will be fulfilled, all as the Divine Mother intends, all as is good; then, with your smudge pot
nearby light the piece of paper in the flame of the candle, saying, “This is my prayer – Vehayah, and it
shall come to pass, amen.”
Make certain the paper with your prayer on it burns completely, and when you can hold it no longer
put it in your smudge pot.
Continue in prayer and meditation for sometime with the candle burning – if it is a big prayer you
might even want to hold a vigil until the candle burns down completely, or else, if a long burning
candle, run and return in a prayer-meditation vigil frequently while it burns.
Now the ashes of the smudge and prayer are to be dealt with in a sacred manner, committed to an
appropriate element – scattered in wind, cast into water, or buried in the earth; so also when the
candle burns down, whatever remains can be put in a bit of colored cloth and buried in the earth – a
prayer seed in Earth Mother. This completes the sacred ceremony.
Light Wheel Prayer Candle Ceremony
Go to the Light Wheel and take an offering, you candle and a gate key, as well as some smudge and
your smudge pot (You might also want your sacred rattle).
Smudge yourself and everything you will be using before entering into the Light Wheel – when you
enter the Light Wheel, enter by the Direction corresponding to your prayer or invocation, then walk
the Sacred Circle three times, holding your intention in mind.
From the Gate of Entrance go to the Sacred Center, walking the line in a sacred manner, and honor the
Supreme and the Holy Shekinah, and all Directions, and make an offering – then go to the sacred stone
that corresponds with your prayer or invocation.
Make a special offering to that Divine Power, calling upon it, and consecrate your prayer candle as you
are inspired, and offer the candle by that sacred stone. (Remember to pray for everyone sharing the
same need.)
There, as inspired, pray and meditate, sing or chant – maybe use your sacred rattle. Do this as long as
you are inspired.
While you are in the Light Wheel, and later when you depart – do everything the Divine Powers ask of
you.
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When the movement is complete, depart the Light Wheel and abide outside of it, tending the flame.
(You may want to leave the gate key by the stone and candle.)
 Do not leave a flame unattended outside, save in absolutely safe conditions.
When the candle burns down enter the Light Wheel in a sacred manner and collect the remains – put
them in a little colored cloth and take them and bury them (this is usually done elsewhere, not around
the Light Wheel). This completes the sacred ceremony.
Shrine Prayer Candle
Open the shrine and purify yourself in the Divine Presence, and purify your prayer candle.
Pray and meditate, and make offerings in the shrine, and worship in the Divine Presence.
When it is time, consecrate your prayer candle as inspired, and then with conscious intention light it
and offer it up. (Remember to pray for everyone sharing the same need.)
Continue in prayer and meditation with the candle burning for a while.
Assuming that it is complete safe to do so, leave the candle burning in the shrine.
If it is a long burning candle frequently visit the shrine to pray, keeping vigil.
When it burns out dispose of whatever remains in a sacred manner. This completes the ceremony
 If, for example, you use a seven day candle in glass – purify the glass, removing all energy
afterwards, clean it as necessary, and then recycle it. Do not bury large objects like this in Earth
Mother, but deal with them in a sacred and respectful way – honor your Holy Mother.
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Berakah Bet: House Blessing
If you are going to open yourself and be sensitive to the spirit world
then it is important that you learn to blessed and ward the place
where you live, knowing how to drive out the negative influences of
shades and shadows, and how to keep them out; likewise, the
magician and shaman is often called upon when there are
troublesome spirits in a place to go and remove them – so it is good to
know how to bless a house, not only for yourself, but for the sake of
the people.
It must be said that there are places where we should not live, and there are places that should not be
blessed – having become so out of touch with the Spirit and the environment, in our modern
unenlightened society and culture very often we go to live in places that are not good to live, and we
put dwellings in places that are not good. To know and understand places that are good to live and
places upon which blessings can rest we must listen to the Holy Spirit and learn to feel the movement
of energies in the atmosphere and land – in the spaces around us.
Before you move to a place, pray about it and meditate on it – ask the Divine Mother if it is good for
you; before you go to bless a place, pray about it and meditate on it – ask the Divine Mother if a
blessing can rest on that place.
There are many different ways to bless a house and there are many different ways to deal with
troublesome spirits – we must look to the Mother Spirit to know what to do. If there is any question
that remains after some prayer and meditation, we can always create a Sacred Circle or go to the Light
Wheel and inquire of the Holy Shekinah and Divine Powers.
Here we can share two sacred ceremonies of Berakah Bet so that you might know some of the ways to
bless a house for yourself and for the people – if, however, you encounter powerful troublesome
spirits and you find that you do not have the ability to remove them, then you might want to ask
someone more experienced to help, you might want to go to a holy tzaddik, a wonderworker with the
knowledge and gifts of an exorcist.
Smudging & Calling In the Powers
Use a sacred blanket or rug as your altar and layout everything you will be using upon it – before you
enter the house to be blessed, if you are doing a spiritual working for people, make sure to call upon
the Holy Shekinah and the Divine Powers, and make sure to call upon your Guide-Spirits, and enter
walking in a sacred manner. (You will probably want to purify yourself before you go.)
You want to put your altar in the most central living space within the house – the living center, and
that is where you want to begin the sacred ceremony.
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You will want to take four sacred stones – four small stones that will be buried in the cardinal
directions around the house, and a fifth sacred stone to be placed in the house, maybe a nice crystal;
these must be gathered in a sacred manner and purified and blessed ahead of time so that they are
ready to hold the blessing and charge from the ceremony. (Alternatively, others sacred objects could
be used, for example, some fetish could be made for inside the house, some special talisman of
blessing, and prayer sticks could be made to the Directions – many different talismans could be made
and used.)
When everything is laid out, take up your holy staff or walking stick, or another sacred object, and walk
through the entire house, and perhaps even the surrounding property, feeling the place and the spirits
of the place, feeling the flow of energy in that place, and as you do listen and hear what the Mother
Spirit shares with you about what needs to be done. If the Mother and Divine Powers ask you to do
something different, then that is what you are to do – remember, whatever is asked of you by the
Divine Powers, then that is what you are to do; likewise, if the Mother and Divine Powers ask you not
to do something, then it is not to be done.
Having done this, go to the sacred space you have created, light a candle or candles, and then perform
a smudging ceremony – offer the smudge up to your Heavenly Father and to your Earthly Mother, and
to the Four Directions, calling upon the Powers, and smudge yourself and anyone present, and smudge
all of the things you will be using, then have the doors of the house opened and smudge the room you
are in; the go into every room of the house big enough to walk into (including walk-in closets) and
smudge them all, praying for the purification and clearing of the house of all negative influences, all
shades and shadows. When all of the rooms of the house are cleansed in this way, go to the doors
continuing smudging and praying, and send the energies being banished out of the house and close the
doors behind them, praying that the Holy One, Shekinah and Divine Powers drive them out and keep
them away.
Now return to the sacred space you created and make offerings to the Divine and Divine Powers, and
make offerings to the good and righteous spirits of the place – and ask for blessings upon this house
and all who live in it and all who visit it; pray for life abundant and all good things, and for peace and
love in the house, the Light Divine.
Invite and welcome the Holy Shekinah and all spirits of righteousness into the house.
 If a Wedding Feast is to be performed, it is performed at this time. (Performing a Wedding Feast
in a place of perhaps the strongest blessing that can be perform in a place within our tradition –
so it is often part of a house blessing.)
Then, take up what ever sacred objects you are called to take up and go and bless every room in the
house – as you go, pray or chant, extending all manner of blessings, and giving praise and thanksgiving
to the Holy One; perhaps you might take up the holy staff and a sacred feather or special crystal, or
maybe your sacred rattle and another sacred object – all as Ma and the Powers inspire you.
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When this is done, go and seal the blessing with the sign of the Holy Cross at each door, praying that all
these blessings rest upon the house and those who dwell in it and those who visit it.
Then go, and offer up the four sacred stones to the Four Winds, the Four Holy Powers, and calling upon
the Kerubim, ask for guardianship of the house and those who live in it, now and for all time.
These sacred stones are then taken to the four cardinal directions outside and buried with prayer – and
then, in a ceremonial fashion the center stone is given to the person living in the house to be placed in
a special spot in the living center.
When this is done, give praise and thanks to the Holy One, and to the Holy Shekinah, Divine Powers
and righteous spirits of the place; and pray for blessings for all your relations, all beings. This completes
the sacred ceremony.
 When we are working for people, often we will have them acquire the things need for the
house blessing so that their energy is fully in it; but we will always get some gift for them to be
given in the ceremony passing the blessing to them.
Remember to smudge everything you have used afterwards.
The Sacred Pentagram
Tend to a continuum or prayer and meditation as you are going to bless the house, and when you
arrive, as you enter the house greet the person with peace, saying, “Shalom,” and say, “Peace be upon
this house and all who dwell in it.”
Let the person show you their home and their property and as they do pay attention to the flow of
energy and the spirits in the place, and listen to the Holy Spirit for any insight or instructions.
Then, go and get everything you will need and bring it into the house, and set up your magical carpet
with all magical weapons upon it as a holy altar in the main room of the house. Alternatively, a
portable table can be taken as an altar and either set on the holy carpet or the holy carpet being laid
out in front of it.
(You will want four small crystals and one larger crystal as wards – sometimes people might want a
small cross or crucifix blessed to be put above each entrance way to the home, sometimes even above
every doorway in the house. If that is the case these may be blessed during the rite and put up
immediately following.)
Let a candle be put in every room of the home, and let there be a central candle on the altar
Begin the sacred ceremony with prayer to El Elyon and the Supernal Shekinah, and then with holy oil
anoint yourself, remembering the Sign of Initiation upon your brow and the Threefold Flame that burns
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in your heart of faith, hope and love, and anoint all who are present in the name of Adonai Yeshua
Messiah and Kallah Messiah, affirming their faith in the Beloved.
Then light the candle on the altar, praying that Divine Light and Divine Blessing come into this house,
and then go through the house lighting all of the candles in the same way.
When they are all lit, return to the altar and say, “Let this house be purified and consecrated to Adonai
and let the Holy Shekinah of Yahweh come to dwell in it.” Then, take up the magical dagger and
perform the Lesser Banishing Ritual of the Pentagram; and when this is done, go into every room of the
house and trace a banishing pentagram, intoning "Yeshua" while tracing it and then intoning
"Yahweh," banishing all shades and shadows from every room.
Once this is done in every room return to the altar – take up the cup with holy or blessed water in it
and take a sacred feather (or else some hyssop or small cedar sprig) and begin sprinkling in all the
directions in this room, saying, “Be purified with Living Waters of Miriam’s Well in the Great Name of
Yahweh, Yeshua Messiah and Kallah Messiah, and Ruach Ha-Kodesh.” Then do the same throughout
the entire house.
Now return to the altar and take up the magical wand and trace a Sacred Hexagram over the altar
while intoning “Ararita," and trace a Solar Sign within it, intoning “Ruach Ha-Shemesh” – praying that
the Spiritual Sun shine from within this house and all who dwell in it; then trace an invoking Spirit-
Space Pentagram over the altar, while intoning “Adonai Messiah,” praying that this Divine Light
pervades and surrounds the house and all who dwell in it; then trace the Holy Cross with a Sacred
Circle at the center, intoning “Abba, Imma, Yeshua Messiah and Ruach Ha-Kodesh” as you do, and pray
that Supernal Grace and Supernal Blessing rest upon this house and all that dwell in it – that all who
enter the house with a good heart might be blessed.
When this is done, chant the Shema.
Then, celebrate the Wedding Feast through the point where the bread and wine are consecrated and
proclaimed the Holy Body and Blood of Messiah, the Human One of Light; then go into every room and
repeat the Holy Signs that were traced over the altar, praying that the Divine Blessing rest upon every
room and the entire house.
When this is done, return to the altar and bless the sacred crystals, invoking the archangels to bless
them with their presence and power as guardians of the faithful and elect, the Sacred Circle; then let
them be taken out and buried with prayer. (It can be good if holes for them are dug in advance.)
At this point, let every door or window to the outside be anointed with holy oil as a seal of the blessing
and guardianship; then every passageway indoors.
Then let the center stone be passed to those living in the house, and with it all the blessings, and let
the eating and drinking of the Holy Feast seal the sacred ceremony.
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With praise and thanksgiving, and the extension of blessings to all beings the holy rite is complete –
whatever remains of the bread and wine are to be offer on the property to the earth and all beings.
This completes the sacred ceremony.
With these two examples you will know and understand Berakah Bet Ceremony.
 Sometimes a circumambulation in precession, banishing, then invoking, is called for; but many
times it is not.
In cases where there are troublesome spirits a more forceful ceremony may be required – but before
performing such a ceremony you must make sure that the unclean or dark spirit is linked to the house
and not to a person living in it, as if it is linked to a person then an entirely different kind of ceremony
is required, an actual exorcism.
 We do not suggest that solo practitioners go out performing exorcisms – that’s an art, in and of
itself, and typically requires actual initiation and apprenticeship, and much experience and skill.
Essentially, we should never take up a spiritual work that goes beyond our actual capacity and
spiritual gifts, for it could cause more harm than good.
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Crystal Gazing: Seeking Spirit-Vision
The crystal sphere is the magical weapon of the space element, the
emptiness from which all of the other elements arise, in which they
abide, and into which they eventually dissolve; it is also the sacred
object representing our Bornless Nature or the Great Natural Perfection,
and therefore it is often used by lineage-holders imparting the oral
transmission and empowerments of the Melchizedek teachings in the
tradition – this Inner Being is often called the “Diamond Soul” or
“Diamond Being” and therefore the crystal sphere often bears that
name.
The crystal sphere may be held in hand to move energy in a sacred
ceremony, or it may be held to radiate light-power in a spherical form,
more often, however, it is used as a window into the World of the Holy Spirit – a device for gazing into
the Spirit-Vision for divination or prophecy; thus, it is an essential tool to initiates of the Order of
Gabriel, as well as initiates of the Order of Uriel.
There are many ceremonies that involve crystal gazing, but to begin with we can speak of some basic
exercises to work with the crystal sphere and to become acquainted with it and integrate it into your
continuum, pervading it with your energy and light-power.
Naturally, first it must be purified and consecrated – baptized and anointed, and well received; but
before and after any use it should be purified, and there are many ways to go about this – often
smudging is used, and sometimes the Lesser Banishing Ritual of the Pentagram, directing the full force
of the sacred ritual through the sphere, but it can also be done with light-power from your subtle body
and breath.
 Remember, the crystal sphere is always kept covered in silk cloth when not in use, and is not
something left out on display but is kept somewhere out of the way in private.
Light Hand Purification
Let the crystal sphere be placed upon a small clean table in a stand (or on your pentacle, if possible),
with nothing else on the table (except, perhaps, the other elemental weapons).
Take your hands and form a circle with them, holding them at the level of your navel, and as you are
breathing, when you exhale, envision and feel the radiant energy of your breath being gathered in your
hands – as it builds up, feel the increase of the energy and vibration, the warmth of the light-power.
(The middle fingers and thumbs touch to form the circle with your hands.)
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When a good charge of light-power has been built up in this way, bring your hands so that you can look
through the circle made with them and see the crystal sphere – bring them very close to the crystal
sphere without touching it, and then with breath blow the light-power into the sphere. As you do this
let your hands separate, breaking the circle and place them on either side of the sphere, though still
not touching it; now continuing with breath envision your exhalation as light flowing from the Spiritual
Sun in your heart down your arm, passing from your giving hand into your receiving hand, then flowing
back into the Spiritual Sun in your heart again, passing light-power through the sphere in this way.
Envision that the sphere shines like the Spiritual Sun, and seeing and feeling this say, “Amen.” In this
way the crystal sphere is clear for working.
Primordial Meditation with the Crystal Sphere
The crystal sphere is a perfect sacred object to practice primordial meditation with – just rest your
mind on the sphere, and if and when it moves, gently return it to the sphere. When you can rest your
mind on the sphere well, then you may practice resting your mind within the sphere; and then you can
practice resting it in the space surrounding the sphere; and then both resting within and around, no
difference between the inner and outer space.
The capacity to rest your mind upon the crystal sphere with the presence of awareness, and without
attachment or aversion, is crucial to actual crystal gazing – it is how we enter into the state in which
gazing and seeing becomes possible.
In the Hands of God
Uncover and purify the crystal sphere, and then contemplate yourself and the whole world in the
hands of God – all abiding in the living presence of God.
Now take the crystal sphere into your hands, cupping them beneath it, as though your soul, as though
the world, in the hands of God, holding it at the level of your solar plexus; abide with the holy sphere in
this way.
If, perhaps, you wish to invoke a vision, and it is the Mother Spirit’s desire, pray about what you wish
to look and see, and then hold that as a conscious intention, and blow the spirit of the vision into the
sphere, gazing into the sphere to look and see; it may come to pass that the Holy Spirit grants you a
vision or intuition in this way. (Usually for this we will envision our breath as either white brilliance
with rainbow hues or as rainbow light.)
Full Moon Offering
On every full moon it is good to charge your crystal sphere with the energy of the moon – the astral
energy. To do this, perform a smudging ceremony, smudging yourself and the crystal sphere; then,
take the sphere and offer it up to the Divine, and to the Holy Shekinah and Divine Powers, and to Sister
Moon – then set it in the moon light for a while and let the sphere soak it in.
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(You may wish to use the Lunar invocation from the Greater Hexagram Ritual in conjunction with this;
if you do, when you retrieve the sphere perform the corresponding banishing.)
Afterwards, in one way or another, purify the sphere and cover it, setting it in its place.
 It can be especially powerful to charge the crystal sphere in this way in the center of a Light
Wheel if you have access to one periodically; but the smudging ceremony would be done
before entering into the Light Wheel and proper offerings would be made in the Light Wheel,
and the crystal sphere would be set by the God Stone.
Dawn Offering
It can also be good from time to time to go out and greet the rising sun – it is the same as the Full
Moon offering, but to Brother Sun.
 Any time you set a crystal sphere in direct sun light, however, you must be careful, as crystal
spheres can act like magnifying lens and can start fires.
Purification in Living Water
It is good from time to time to bathe your crystal sphere – and once in a while it is very good to bathe it
in natural living water, which is to say running water like that of a creek, stream or river.
Make appropriate offerings in the place.
Holding the sphere firmly, as the water passes over, it pray that it is purified and cleansed, and pray
that your soul and all souls are purified and cleansed by the Living Waters flowing from the Divine;
then dry it off and cover it – assuming you have no other work you intend to do with it.
 All manner of offerings and prayers may be joined to this simply ceremony; and naturally, this
little ceremony could be the purpose for a walk of power.

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Invoking Spirits & Powers for Crystal Gazing
The crystal sphere becomes empowered by our own energy and
light-power over time – its empowerment becomes something of a
continuum in which, in various ways, we are putting our energy into
it and forming a strong psychic and spiritual connection with it,
integrating it with our Body of Light. The same may be said for all
magical weapons, though at the outset we purify and consecrate
them, and receive them well, their full empowerment comes with
their use over time – the more we interact with and use a sacred
object the more it becomes integrated into our field of energy and
Body of Light, and the greater its magical power.
In the midst of integrating and empowering the crystal sphere or any
other magical weapon or sacred object, at the same time we are
awakening the power within us that it represents, and we are cultivating our own faculties to be able
to make use of it in spiritual and wonderworking movements – thus, all of our spiritual work acting
upon the crystal sphere or other magical weapons to integrate and empower them is, in truth, “acting
upon ourselves”, an integration and empowerment of ourselves in the Spirit. This, in essence, is the
wisdom of magical weapons and sacred objects – they are talismans of our own psychic and spiritual
powers, which are linked with the Divine Powers, and working with them we awaken and uplift the
Divine Power within us.
In order to effectively crystal gaze requires a process of self-purification or the clarification of
consciousness, as reflected in the image of the clear quart crystal our sphere is made from – thus,
purifying the sphere before and after all spiritual or magical works with it, we are attending to a
continuum of purifying ourselves. Likewise, along with self-purification, we must develop our capacity
of kavvanah – focused attention or concentration, for there can be no gazing into spirit-vision and the
World of the Holy Spirit without it; and we are developing devekut, our cleaving to the Divine and to
the Divine Powers, for unless we know how to cleave to the Divine Spirit and Divine Light, and we walk
with a good heart and good intention, the spirits we connect with will not be of the Truth and Light, or
of God, the True Light.
(The need for self-purification will be understood through the study of the subject of the hazy and clear
mirror of prophecy in Gnosis of the Cosmic Christ and elsewhere in our forms – they are teachings that
anyone taking up crystal gazing will want to be very well acquainted with.)
Thus, before we begin the practice of invoking spirits for crystal gazing it is important that we take our
time building up our psychic and spiritual connection with our crystal sphere, integrating and
empowering it, and that we take our time preparing ourselves to be able to gaze and see. Once we
have tended to the labor of preparation, however, then we can entertain the practice of invoking
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specific spiritual beings-forces for crystal gazing, seeking insight into the spiritual forces and mysteries,
and seeking to acquire knowledge and understanding from contact and communion with spiritual
forces.
There are many ways to invoke spirits into the crystal sphere for the practice of gazing – for example,
the Greater Rituals of the Pentagram and Hexagram teach us how to invoke Elemental and Celestial
Forces, respectively, and using the basic outline for the creation of a magical ceremony provided
elsewhere in this forum, and performing the invocation of one of these Gates of Light, elemental or
planetary, we can begin to work with invocations of spirits for gazing.
At the outset of any invocation of spirits for crystal gazing, as well as purification of the sphere it is
important to banish within the sacred space, removing any negative energies of admixed or dark forces
from the atmosphere – hence to clear the space. The Lesser Banishing Ritual of the Pentagram
provides us with an excellent way to do so; once the space is properly banished and cleared, then we
may invoke the spiritual being-force we seek to look and see, and commune with.
When we want to draw a spiritual being-force into the crystal sphere we trace the corresponding
sacred symbols in the space over the sphere – we envision them formed of light of the corresponding
color, and we envision that they dissolve into fluid flowing light and pour down into the sphere (this
includes the light images of Hebrew letters of the Divine Names and Archangelic Names used).
Envisioning this, we may use another magical weapons, such as the wand or holy staff to direct the
spiritual energy into the sphere, or we may use our hands, and coupled with this we may also use our
breath, and in one way or another we will ask the Divine Mother and ask the spiritual being-force for
an “appearance in the sphere.” Then, once the invocation is performed, we will take up gazing to look
and see, and listen and hear. (Usually in this method of gazing the sphere is on a holy table or altar in
front of us.)
Frequently, once we have performed the spiritual or magical work we have intended we will perform a
Wedding Feast, blessing and uplifting the spiritual beings-forces that have come to bless and help us –
it is a way of honoring the Supreme and Shekinah of the Supreme in all that we do, and a way of
extending the Divine Light into all realms, worlds and universes, and a way to exchanges sparks and
bring spirits into the Holy Sanctuary, the Mystical Body of the Risen Messiah. This reflects something
very important in true divine theurgy or wonderworking – unlike the sorcerer or typical occultist, we
do not invoke spiritual beings-forces only to use their power or to take from them, but rather we
invoke them to share with them and to give to them, as well as to receive from them; in other words,
all our relationships are all “reciprocal”. We are as interested in the salvation or enlightenment of all
our relations, all beings-forces; thus we always want to give thanks for the help we receive, and want
to bless and uplift all spirits and souls – we want to honor and respect all beings.
Thus, if not a Wedding Feast, then in one way or another we will make some offering in exchange for
the blessing and help we have received.
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When it is time to close the sacred ceremony, we will give a charge, releasing all spiritual beings-forces
that have become bound up in the movement of our ceremony – bidding them to be blessed and to
depart in peace, returning to their proper abodes; then we will perform a corresponding banishing of
the spiritual force from the crystal sphere, envisioning a light-force removing all spiritual beings-forces
from it, and, as at the outset, we will perform a full banishing of the sacred space, once again clearing it
of all residual psychic and spiritual energies.
Praise and thanksgiving to the Divine ends all spiritual or magical workings in our tradition, along with
prayers for all our relations, all beings.
Invocation in Sacred Circle with Holy Staff
When we wish to invoke spirits or powers for crystal gazing, often we will do so within a Sacred Circle,
whether a Sacred Circle in our holy sanctuary, or out in nature; if we create a Sacred Circle out in
nature to banish we may perform a smudging ceremony, and then call upon the Holy One, the
Shekinah and the Divine Powers, and make appropriate offerings.
If we want to call a spirit or power into the crystal sphere we will take up the holy staff in our hand of
power and take up the crystal sphere in our receptive hand; and we will turn and direct the sphere to
the appropriate Direction, above or below, or to the east, south, west or north, and call upon the spirit
or power we seek to invoke into it.
(Alternatively, instead of the holy staff we might use our sacred rattle.)
The holy staff is our Shekinah or Logos Consort – it is the Power of the Serpent uplifted to heart, brow,
or crown; thus, as we call upon the spirit or power with which we wish to commune, we will draw the
Serpent Power up the three channel-ways to the heart, brow or crown, with conscious intention, most
often to the brow for gazing and seeing.
Invoking the spirit or power, we will envision it riding the corresponding Wind, coming in a spirit form
that corresponds to it – whether composed of fire or light or such, and we will envision that spirit form
entering into the crystal sphere; as we do this we may also charge the sphere with radiant holy breath,
blessing the spirit or power as it is blessing us.
Then, either standing or sitting, we will gaze and commune with the spirit or power.
When the communion is complete we will give thanks to the spirit or power for coming and for all that
it has shared, and we will bless the spirit or power, asking it to depart in peace and return to its place
of dwelling, bearing forth the Divine Light as it goes.
Then, using the staff and making a “gesture of sending,” we will send the spirit or power back in the
same direction from which it came, and with radiant holy breath and fiery light from the holy staff we
will clear the crystal sphere and then set it upon the earth, grounding the energy.
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We will give praise and thanks to the Divine and Divine Powers, and we will make a special offering to
the spirit or power that we called upon, and we will pray for all our relations; then, once again, we will
perform smudging ceremony. This completes the sacred ceremony.
Light Wheel & Crystal Gazing
When we work with the Light Wheel and crystal gazing all purification before and after occurs outside
of the Light Wheel, for we never banish within the Light Wheel.
We will carry everything into the Light Wheel we need and put it upon a sacred blanket or rug in an
appropriate place, carrying it in a sacred manner – all except for the crystal sphere and whatever
magical tool will be held in our other hand as we enter; then, when everything is set up, we will enter
ceremonially by way of the Direction that will correspond to our invocation, and we will walk the
Sacred Circle four times with prayers.
When we have done this we will go to the Sacred Center, enter and make appropriate offerings,
honoring the Divine and the Powers, and we will offer up the crystal sphere to the Powers; then we will
go to the sacred stone that corresponds with our intention and set the crystal sphere by it, and call
upon the Power and make an offering, asking that its spirit and power be gathered into the sphere –
and then we will gaze and commune.
When this is done, if the spirit of the Power does not withdraw on its own, we will ask the Power to
retrieve its spirit, and we will thank the spirit and the Power, and bless the spirit; then, going to the
Sacred Center, we will give praise and thanks to the Divine, the Holy Shekinah and all the Divine
Powers, and pray for all our relations.
 We exit by the same Direction we entered, unless the Divine Powers give us another Direction.
When a smudging ceremony is done outside of the Light Wheel afterwards, and the sphere is cleansed
following the spiritual or magical work, then the sacred ceremony is complete.
There are many other sacred ceremonies for gazing with a crystal sphere that can be done in the Light
Wheel, but this is an example of a most basic and common one.
 Remember, any time you are working in the Light Wheel you must follow the guidance of the
Divine Powers.
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The Holy Sanctuary or Temple: Creating Sacred Space
When the space and resources allow for it Sophian initiates
will often create a holy sanctuary or temple in their home –
a room set aside for prayer, meditation and sacred
ceremony. Essentially, the creation of such a sacred space in
our homes is one interpretation of a verse from the Gospel
of St. Matthew, where it is written, “But whenever you pray,
go into your room and shut the door, and pray to your
Father who is in secret; and your Father who sees in secret
will reward you” (6:6). When we have a special space – a
room, in which to pray, meditate and perform sacred ceremony, it gathers and accumulates the
psychic and spiritual energy of all our spiritual practice, becoming charged with positive psychic and
spiritual forces; this can be a great help to our spiritual life and practice, offering significant support
and sanctuary. Likewise, a room that is designed for this purpose, in which everything in it is there only
for the sake of spiritual practice and spiritual work, serves to empower our kavvanah and devekut in
our spiritual practice – truly, once such a sanctuary or temple is created and used over time it can
become very powerful and helpful in our continuum, and it certainly is a vehicle extending light and
blessings to our neighborhood, and to all our relations. It is like a talisman of the Light Realm manifest
on earth – a holy sanctuary of Divine Light.
A sanctuary can assume the form of a thoughtfully decorated room with a shrine or altar in it –
whatever is put into the room, however, will be purified and consecrated, and will have a clear
conscious intention, a purpose and meaning, and the environment will be designed to inspire and
uplift, and to facilitate spiritual practice and spiritual work. However, it can also assume the form of a
temple, becoming something more elaborate, and overtly mystical and magical in appearance. In other
words, it can be something more subtle, or something not very subtle at all – all as seems good to the
practitioner, all as corresponds to their own energy and intention with their sacred space.
In a more subtle design, as said, there would be an altar or shrine in the room, and perhaps a bookshelf
with some spiritual books on it. There might be some pictures of scenes from nature or inspirational
art, perhaps art that assumed an obvious “spiritual” appearance, but perhaps nothing quite so obvious.
There would be some places to sit – one especially intended for prayer and meditation, and there
might be some other purposeful furniture; also, perhaps there might be a nice area rug, such as a
Persian, Native American or Mexican rug. Some plants, stones and things from nature are always good,
and perhaps one larger crystal somewhere, maybe even a cluster of crystals; and perhaps the room
might be painted a pleasant color that matched what was in it. If a more subtle design is intended,
then perhaps you might have a cabinet or something similar to put away your magical weapons and
special sacred objects when they are not being used – it is very common for initiates to put away
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magical weapons when they are not using them anyway, or at least to keep them covered in silk bags,
or other fine cloth.
In a less subtle design, or what may be called a “temple,” there will be very little in the way of furniture
and such, and everything present in the room will be laid out in a sacred pattern of one form or
another – there will either be an altar in the center of the room or an altar or shrine in the east, or
there will be both an altar in the center and in the east; a magical carpet will demark the holy ground,
either beneath or before the altar, and in the center of the eastern wall there will usually be a “Seal of
the East,” a sacred symbol representing the Divine, such as a Star of David, Sacred Pentagram or Holy
Cross, sometimes very simple in design, sometimes very elaborate. Typically there will be some
symbolic representations of the Elemental Forces and Winds to the Four Direction, though if the room
does not allow very well for this, often the representations are put on opposite walls facing one
another, two Elemental Forces on one wall and two on the other. Along with this there may be some
smaller shrines in the room, or other sacred icons and images, perhaps some sacred banners, and as
with the more subtle design of the sanctuary, there will likely be some plants and sacred stones and
such in the room – things from the great outdoors. There will also be a special chair to allow a place to
sit in prayer and meditation, but most of the space will be open to allow for movement in sacred
ceremony.
This represent a basic pattern in the style of a temple, but with some practitioners it can become far
more detailed and elaborate – for example, if there is larger space available, sometimes a temple will
be compose of two chambers, a main sanctuary with an altar in the center, and another veiled area in
the east representing a holy of holies. In some cases, when it is possible, sacred patterns may even be
put permanently on the floor in one way or another, such as various magical circles, sacred hexagrams
and such; and sometimes sacred patterns are even put on the ceiling. Sacred pillars might also be
made that can be moved to different positions in the temple to matrix energy and form gates in sacred
ceremony, and stands with banners of the Holy One and Shekinah might be made, which also can be
moved around in the sacred space. (More elaborate and lager spaces, however, are typically created
by Gnostic circles for group work, as a single individual would unlikely need a more elaborate and
larger sacred space, or if they did they could always venture into the great outdoors.)
When an altar is used in the center, often it is a square table that is portable, with legs that can come
off, allowing it to be taken outside and to other locations – usually about twenty-four inches by
twenty-four inches. This altar usually sits on a magical rug, so when it is portable it means that the
energy of the initiate’s temple can be manifest elsewhere, which can be very useful when taking up
spiritual work for others, such as a Berakah Bet Ceremony. Often, special more elaborate altar tops are
made for this table that can be set on it, but that can be removed to allow versatility – for example,
when working with crystal gazing a practitioner might want an altar top with a Sacred Circle design to
set their crystal sphere in, which is something called for in some sacred ceremonies of crystal gazing;
likewise, they might want an altar top to represent elemental and planetary forces for various
wonderworking ceremonies; yet they may also want to have the option to use a bare table or an altar
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cloth without any talisman beneath it. (This size altar allows all of the elemental weapons to fit upon
the altar very well, assuming they are of a reasonable size.)
Often, when the style of a temple is used, the colors chosen for that space are intended to produce a
more radical affect on consciousness, so frequently colors might be chosen that one would never use
in an ordinary living space – however, that’s not always the case. The color might be produced by
painting the walls, or it might be produced by putting colored cloth on the walls – for individuals who
are renters, colored cloth is often the best option.
 Usually sanctuaries and temples are oriented to the East in the Sophian tradition, but, of
course, that is not always possible – often we must work around the space we have, working
with what we have, adapting to our situation and environment.
This should give some idea of how a sanctuary or temple is created by initiates in our lineage – once
created, a sacred ceremony is performed to purify and consecrate the sacred space, and to offer it up
to the Divine. Basically, the creation of sacred spaces is an art form in and of itself among Sophians, so
entire volumes could be written of what has been done and what can be done – but really, it is a
completely creative expression and there are no rigid rules regarding it, just countless examples that
serve as inspiration rather than doctrine. The only exception to this was the pattern of the “Temple of
King Solomon” that was once used by circles of our lineage, which had very distinct guidelines, but
that’s a form of temple that we do not find useful and relevant to us in modern times, so we no longer
use it.
Quite naturally, everyone does not necessarily have the space and resources to create a sanctuary or
temple – for many practitioners a shrine or altar in their home, rather than an entire room set aside,
works very well; however, it seemed important to share some ideas about how we might create
sanctuaries and temples for those who might be able to do so and who may feel called to do so.
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Earth Mother Honoring Ceremony
If you wish to walk in a sacred manner and walk in the presence of
Ha-Shem you need to honor your Earth Mother – attending to this
Good Earth and paying attention to the needs of your neighbors, all
your relations, and the environment; our body and the earth is the
living temple in which the Divine Presence and Divine Power dwells –
thus honoring Earth Mother is true worship of the Supreme while we
are walking here.
There are countless ways we can actively honor Earth Mother each
and every day, but the following is an example of a sacred ceremony
honoring her.
The Sacred Ceremony
Everyone who will be participating in this sacred ceremony can make a special prayer stick ahead of
time and bring it with them – a prayer of honoring our Earthly Mother, and a prayer for the right
relationship of all peoples with our Earthly Mother; specifically, prayers of tikkune of improper relating
with Earth Mother and being out of touch with her.
Then, go out to some place where there is a lot of trash, and take a lot of trash bags with you; in that
place perform a smudging ceremony, and pray for all your relations and this Good Earth, and tell
Father Sky and Earth Mother of your intention to honor her, consecrating what you intend to do – and
then let everyone go and pick up all of the trash, cleaning up the chosen area.
When you are doing this do not fall into self-righteousness or negativity about people – rather do this
in joy and with tikkune-healing prayers for all people, opening your heart to the pain and suffering
reflected in actions dishonoring and disrespecting our Earthly Mother; pray for the restoration of
Spirit-connectedness and the restoration of souls to the Divine Light, and do what you are doing with a
good heart and good intention. Remember, this is tikkune-healing that you need, as much as anybody
else – that you are among the people you are praying for, that you are the world and the world is you!
 In the midst of this sacred ceremony you might wish to watch for signs from the Great Spirit
and visitations by angels of our Earthly Mother, and you might want to listen and hear in the
Mother Spirit – in the midst of good works very often we experience communion with the
Divine Mother and divine spirits.
After all the trash is picked up, then let there be prayers offering this up to the Heavenly Father and
Earthly Mother, and the Divine Powers, and special prayers honoring the Earth Mother – and let the
prayer sticks be set in this place, all in a little group out of the way; when this is done, perform Giving &
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Receiving for all peoples. (For this purpose, the prayer sticks should be completely natural – carved
with designs, then purified and consecrated, and anointed with holy oil, and nothing more.)
Give praise and thanks for the opportunity to serve – for life abundant, and offer up all of the merit
generated to all your relations. This completes the sacred ceremony.
 This can be done in rural and urban settings just the same.
(Along a similar line, anytime we go an create Sacred Circle or perform sacred ceremony in the great
outdoors, typically we take a trash bag in case there is something that needs to be removed from the
land – this is a practical offering to the spirit of the place and honoring of the Divine Spirit.)
This, truly, is a good and holy ceremony, and it is an excellent method of making an offering and
generating merit or positive energy – if we are going to practice a wonderworking art the play of good
works is very important, cultivating the right view and attitude, and generating merit.
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Wedding Feast in the Light Wheel
Or Ain Sof, the Light of the Infinite, arising from Ain,
No-thingness, is the Body of the Primordial Messiah;
all that arises and appears from Ain, the Pleroma
and Entirety – the whole universe, is the Body of the
Cosmic Messiah; this Divine Light in you is the
Messiah, and you are the Body of the Indwelling
Messiah – the Primordial, Cosmic and Indwelling
Messiah is one and the same Light-presence and
Light-power, the light and life of all. Thus, all is the
Body of the Messiah, and passing into death by way of the Holy Cross and being raised up by Supernal
Grace, all is uplifted in the Great Resurrection and Ascension – the Risen Messiah; all, throughout all
time (the aeons), is reintegrated and restored to the Light Continuum (Yahweh). This is the Holy
Remembrance of the Wedding Feast and it is the power of Or Ofan Ha-Kodesh, the Light Wheel of
Holiness – the Body of the Human One of Light, the Anointed of God.
The Sacred Ceremony
Everyone who will participate in the ceremony is asked ahead of time to consider what Direction they
will choose to enter into the Light Wheel, and so all pray and meditate, seeking their Direction; this will
correspond with the Direction they feel is most strongly influencing them at present in their life, and
corresponds to a prayer they will bring to the Sacred Circle for themselves and for all people sharing
the same need.
At the outset of the sacred ceremony everyone finds a place around the Light Wheel, evenly spacing
themselves around the Wheel, but leaving enough room for the leader or holy tzaddik to pass between
them and the outer rim of the Light Wheel.
When the people are gathered at the Light Wheel for the celebration of the Wedding Feast, the leader
or holy tzaddik speaks of this great and holy mystery, and this becomes the contemplation opening the
sacred ceremony.
 Everything that will be need for the sacred ceremony is put in the inner circle on a sacred rug or
blanket that serves as the altar before the ceremony is begun – the altar is oriented to the East.
Likewise, sacred rugs or blankets are laid out in the Quarters of the Light Wheel for the people
to sit on.
With the invocation of this holy contemplation the people are asked to remember and envision the
Spiritual Sun in the hearts and the Divine I Am as their holy crown, and to remember their innate
connection to the Divine and to all that lives within their breath; then a smudging ceremony is
performed, honoring our Heavenly Father and Earthly Mother, the Spiritual Sun and Holy Spirit, and
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the Divine Powers of the Four Directions, and there is a special honoring of the Bright Morning Star,
the Star of the East, as the Opener of the Way and Light-bearer. This honoring of the Divine Powers is
done outside of the East Gate, and then the leader or tzaddik smudges themselves and the people,
going around the Holy Wheel sunwise.
When this is done, the leader or tzaddik speaks an anointing prayer-invocation, and anoints
themselves, and then anoints the people, calling them to remember their anointing with the Supernal
Chrism, the Light of Shin-Tau (Seth, a mystical name of the Messiah). Again, the leader or tzaddik
passes around the Holy Wheel sunwise as she or he does this.
Then, returning to the East Gate, they receive their holy staff from the bearer of the staff, and also
receive their sacred rattle, and they enter into the Light Wheel through the Eastern Direction,
becoming the Opener of the Way, and as they walk the line of the Holy Cross to the Inner Circle they
speak the mystery of the Four Directions, saying, “East is the place of the Bright Morning Star and the
Divine Incarnation; South is the place of the Resurrection and Ascension, and the outpouring of the
Pentecostal Fire; West is the place of the Second Coming and the Apocalypse; North is the place of
New Jerusalem, the Bridal Chamber – heaven and earth are united in the Bridal Chamber, all uplifted
into the Pleroma of Light! Let the people say, ‘Amen.’”
“All respond with “amen.”
Entering into the Inner Circle the leader or tzaddik goes to stand over the Divine Stone facing East, and
they chant the Shema.
Then, they invoke the Name of God, chanting the Divine Names of the Middle Pillar, then the union of
the Pillar of Mercy with the Pillar of Severity – and then Ararita and AGLA; and they give praise to El
Elyon and bless the Holy Name, praying that blessings pour forth from the Supernal Shekinah upon the
people and the land, praying that the Holy One and the Name of the Holy One are brought into union
on the face of this Good Earth.
When this is done, the leader or tzaddik will proclaim, “Let the Wheel of Light be set in motion – and
let us remember the union of Being and Becoming; I Am the Light of the world, the All-In-All, in this
holy song sisters and brothers respond with ‘Amen.’”
 When this is said the people will begin to walk or dance sunwise around the Holy Wheel and
the leader or holy tzaddik will begin to proclaim I Am statements, inferring mysteries of the
Human One of Light, and after every statement the people will proclaim “Amen.” All of these
statements are inspired by the Holy Spirit in the power of the moment; alternatively however,
the sacred Gnostic text from the Round Dance of the Cross may be used. As these
proclamations are spoken or sung the sacred rattle is used; alternatively a drum could be used,
or another simple musical instruments. (If there are musicians in a circle, they might be asked
to play at a sacred ceremony like this.)
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At the fruition of this, the leader or tzaddik will call the people to remember their prayers and the
Direction through which the Holy Spirit has called them to enter into Sacred Circle, and she or he will
invite them to the Wedding Feast, inviting them to enter and abide in the Holy Wheel of Light, the
Mystical Body of the Risen Messiah.
 Everyone will continue around the Sacred Circle until they come to the Gate through which
they are called to enter – and they will enter through that Holy Gate of Light and pass sunwise
around the inside of the Outer Circle, walking the Sacred Circle once until they come to the
corresponding Quarter, and there they will take their seat.
Then, when all have entered and are seated, the leader or holy tzaddik will invoke and honor all of the
Powers, opening all of the Gates, and they will make offerings on behalf of the people, those present
and those not present, visible and invisible.
 The order of invocation of the Powers is South, West, East and North, following the descent of
the Supernal Light into the world.
They will offer to the Heavenly Father and Earthly Mother first, and then to the Four Directions; then
they will offer to the Spiritual Sun and Holy Spirit in the Sacred Center, and then to the Powers of the
Celestial Spheres, and then they will make offerings to the Powers of the Dimensions, represented by
the sacred stones of the Holy Cross, and to the Powers of the Eighth Heaven, represented by the
sacred stones of the Outer Circle.
When all of the Gates are opened and all of the Powers are gathered, then they will invite and
welcome the Holy Shekinah of Messiah, the Holy Bride.
Then, when the Holy Bride is received, they will speak the great mystery of the bread and wine – the
holy mystery of Messiah Melchizedek; and they will consecrate the bread and wine, and offer up the
bread and wine.
The leader or tzaddik will then inquire of each person why they felt called to enter by the Direction
they have entered, and they will ask them to speak their prayer for themselves and for the people;
once this is begun, merely by catching the gaze of a person the leader or tzaddik will invoke their
sharing.
 During this the leader or holy tzaddik will pick up a sacred feather, or other similar sacred
object, and as each person concludes their speaking they will point it at the person and make a
gesture of uplifting, as though sending the prayer-invocation in ascent to El Elyon, the Divine
Most High.
When everyone has spoken their sacred intention and prayer, the leader or holy tzaddik will pray or
speak as inspired by the Holy Spirit in the power of the moment – this often becomes a time of special
teaching, blessing or prophecy; in the fruition they will speak of all prayers, all inmost heart’s desires,
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fulfilled in the Light Wheel, in the Mystical Body of the Risen Messiah, and they will call upon the Holy
Remembrance of the Divine I Shall Be in the people.
Then, partaking of the Wedding Feast on behalf of all relations, all prayers become sealed and fulfilled
in this way.
When this is accomplished, all are asked to arise and to worship in the Divine Presence and Power,
giving praise and thanks to the Divine and the Powers, and then all are asked to turn outward, away
from the Sacred Center, to extend the Divine Light and Blessings to the people and the Land.
Then the leader or holy tzaddik blesses the people as light-bearers, healers and peacemakers, bidding
them to walk in beauty and holiness as a sign of spiritual hope before the people in good times and bad
times, and sending them from the Sacred Circle, saying “Go, and take this Holy Light with you for the
people and this Good Earth – go in peace, shalom.”
 The people respond, saying, “Shalom.”
All depart by the Gate they entered, the leader or tzaddik entering first and departing last – crossing
the threshold of the East Gate the leader or holy tzaddik says, “I Am Alef and Tau, the beginning and
the end, the first and the last – amen.” All of the people respond with “amen.”
 Before departing, the leader or holy tzaddik will salute and seal the Gates.
Then the leader or tzaddik proclaims, “As it is spoken, so is it done,” and all of the people will respond
saying, “So is it done, amen.”
Whatever remains of the bread and wine is offered to Earth Mother for all our relations – this
completes the sacred ceremony.
 All sacred objects used in the ceremony will be cleansed when the people have left.
As with virtually all sacred ceremonies given for the Holy Light Wheel, this ceremony may be adapted
to a Circle Cross or other forms of the Sacred Circle; likewise, if it is not possible to perform it in the
great outdoors, then it could be adapted to the indoors – but in one way or another a clear
representation of the Sacred Circle is to be present, otherwise another form of Wedding Feast can be
performed.
This can be a very powerful and magical form of the Wedding Feast – working in the Light Wheel we
follow the instructions of the Mother Spirit and Divine Powers, and at times the Holy Spirit may move
with the holy tzaddik and people, and the spiritual works in the Light Wheel may change.
A good example of this was when Mother Sarah was leading a Light Wheel Wedding Feast and in her
speaking she said, “We must change directions for the people.” When she said this we all felt the call
to different Directions, and with that feeling new prayers and invocations also came – so we all
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changed directions and began speaking these prayers and invocations, and it became a very
charismatic movement and somewhat prophetic, as though the Shekinah and Divine Powers took us up
to pray and worship. When we departed, we all knew to depart by the new direction, and so we did. As
the following week passed and we came to Shabbat discourse, we all had some amazing stories to tell
of dreams and visions, and wonders we had witness, all of which we knew flowed from that sacred
ceremony. So, at times, this sacred ceremony can become very fluid and dynamic when the Holy Spirit
begins to move with, in and through it.
Along with the magical quality of this holy rite, it is also know for facilitating deep insights into oneself
and into the mysteries, and often very profound spiritual and mystical experiences transpire through it
– truly, it can prove quite amazing!
It is very common for ceremonies of the Wedding Feast to be performed in a Light Wheel when one is
created and generated – there are many other forms the Wedding Feast can assume in a Light Wheel,
this representing one example.
If we learn how to dream luminous dreams and how to see in the World of the Holy Spirit we can be
given many sacred ceremonies, including different versions of the Wedding Feasts; when something is
shown to us, then we perform it with our people as the Mother Spirit guides us to do. In this way we
act as vehicles and conscious agents of her Divine Grace.
In closing we can share a powerful open secret regarding prayers for the people, for all our relations:
Whenever we have a need it forms a powerful vital link, which means that when we pray for that need
our prayers will be more powerful for the fulfillment of that need among the people – our needs
become like a call to pray for those very same needs shared by others. In other words, our own needs
will reveal special prayers the Divine Mother calls us to pray for the people; seeing what we need and
desire, we know the needs and desires of others, and we know what is good to give and offer up.
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The Smudging Ceremony: Purification and Prayer
In a smudging ceremony we use the smoke of sage and/or
other fragrant sacred herbs to purify ourselves and to pray –
a smudging ceremony may be simple, or it may be a bit more
involved, depending on the intention and reason it is done.
A simple ceremony, for example, would be holding a leaf of
white desert sage, or some other sacred herb, remembering
it as a gift of the Divine Mother for purification and prayer,
and honoring the spirit of the sacred herb, then lighting it,
and with our free hand, waving the smoke towards us, towards our heart and our face, and then
waving it about us, circling our head and body, arms and legs with the sage smoke, and stepping with
each foot over the smoke – then setting whatever remains of the burning leaf in our smudge pot (if it
was an herb that could not be held like sage, then we would burn it in our smudge pot and use the
smudge pot as we do this.
If we are going to pray with smudging, or if there is some holy event or ceremony to be done, then we
would extend this ceremony a bit further – lighting the smudge, we would smudge ourselves, and then
uplifting the smudge pot we would praise and invoke Sky Father, making an offering of smoke to the
Heavenly Father, and then touching the earth we would praise and invoke Earth Mother, making an
offering of smoke to our Earthly Mother – then we would invoke the Four Directions, making an
offering of smoke to each direction. (If others are with us and are to be smudged, then we would
smudge them.)
When this is done, then we pray, using the smoke ascending as the physical talisman of our prayers.
That’s the smudging ceremony.
(Inwardly, while smudging is done, prayers for purification and blessing can be spoken in the heart.)
As you can see, even in a more “elaborate” form it remains very simple, for basically speaking, coupled
with conscious intention, that is all there is to it! Interestingly enough, though, in our experience we
find it to be a very powerful ceremony and find that wonders can transpire through it!
Smudging is a method of purification or banishing negativity, shades or shadows, and just as we can
smudge ourselves, we can smudge objects and places – for example, this very ceremony can be
evolved into a “house smudging,” removing negative energies from a house and blessing it with holy
prayers (we will speak more of such things later).
Now there is something secret about smudge that few people know – essentially, when possible, it is
good to use a sacred herb that does not grow locally, or that is not commonly used by everybody
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around. Why? Because it is rather like antibiotics taken too often – you might say “local spirits” can
become immune to its effects!
You can either purchase or collect your own sacred herbs for smudging – if you collect them,
remember to speak with the plant and gather them in a sacred manner, and if you buy them,
remember to pray over them and give thanks for them.
Of course, at the outset of any such ceremony we open to the Divine Light from above and inwardly
invoke the Holy Shekinah – and as with any sacred ceremony its effective power is our faith and
conscious intention, our kavvanah and devekut; however, what has been shared is pretty much
everything you need to know about smudging. It is really that simple and straightforward – with a good
heart anyone can smudge!
 In an environment in which smoke is not a good idea, such as a hospital, for example, one can
use an herb essence spray with the same basic effect – dessert sage spray from an
aromatherapy company can work very well.

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Smudging with Holy Feathers or Feather Fans: Transmission of Power
We can use a feather or feather fan to blow air on the smoldering smudge to
generate more smoke, and then we can use the holy feather or fan to wave smoke in
offering and to smudge – this becomes not only a purification but a transmission of
spiritual power, the magic power or medicine of the feather or fan, and any fetish
that might be hung from it or attached to it. Smudging in this way, along with the
purification, there is a blessing corresponding to the powers of the feather or fan;
you just need to lean what the various animal powers are, these angels of our Earthly
Mother.
(A single broad feather can be used, or a fan made of any number of feathers –
usually of the same kind; with a fan, the number of feathers and the intention for
which it was made will also add power beyond the correspondence of the feather
themselves.)
Now wonderworkers of our tradition have said that blowing air on the smoldering
smudge with a feather or a fan is an invocation of the angels of our Heavenly Father
and our Earthly Mother to blow the Wind of the Holy Spirit into our heart, kindling
the flame of our heart, the threefold flame of our faith, hope and love. They have
also said that the birds of the air have a correspondence with the angels of our Heavenly Father, while
being angels of our Earthly Mother – so using a feather or fan in this way, as in work of the Sacred
Circle, also invokes the power of the heavenly or celestial angels. In this, of course, we know that every
time we read of “birds of the air” in scriptures it is speaking of holy angels. A good example is when
Adonai Yeshua says that faith is like a mustard seed, the smallest of all seeds, but from which a tree
may grow in which the birds of the air roost – that means that when our faith in fully kindled and
mature, we will be like a tree in which holy angels come to rest.
In this light, perhaps you can see how it can be good to use a feather or fan in a smudging ceremony;
but it all depends upon what you want to do, whether or not you use a feather or a fan.
A few words on smudging ceremony for the dying and the dead:
There is something else that can be shared too – when you are doing a smudging ceremony for the
dying and the dead, or when doing a releasing ceremony (releasing a soul that was bound), or
smudging before a funeral or memorial ceremony, then the ceremony begins in the West, then goes to
the East, and to North and South, and then to Earth Mother and Sky Father. The order of the ceremony
is different because you are helping souls crossover, or are working around spirits in transition – so the
whole movement is one of “passing beyond,” which is what the dead need, and is also what the living
who are grieving need. So around death the ceremony changes, reflecting that change we call “death.”

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Smudging with Sound-Vibration
We often use the smoke of sacred herbs to smudge, to purify and
cleanse ourselves; but sound-vibration can also be used to smudge – the
sound of a sacred bell or a small singing bowl, or perhaps a rattle or a
drum, among other instruments.
Essentially, offerings of sound-vibration are made, just as with the
smoke to our Heavenly Father and Earthly Mother, and to the Four
Direction, East, West, South and North; then bringing the instrument as
close as possible to the object or person being smudged, moving in
through the auric field of the object or person, we smudge with sound-
vibration by way of conscious intention.
In a similar manner, Divine Names may also be intoned within the energy field of an object or person,
also serving to purify and cleanse, and with Divine Names there is also a blessing and sanctification,
extending Divine Light or Shefa into the aura of the object or person.
Along a similar line, just as with Divine Names, those who know the way of the radiant holy breath,
having activated the holy breath, can also smudge with breath; blowing on a person or object they can
purify them, cleansing their field of energy from any residue of shades or shadows.
Sprinkling with holy or blessed water can also have the same basic effect as well.
The key, of course, is the conscious intention to purify and cleanse, and kavvanah and devekut during
the smudging ceremony – with this there are many vehicles that may be used for smudging in sacred
ceremony.
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The Sacred Circle & Tree of Life
In the Kabbalah specific directions are attributed to the Holy Sefirot of the
Tree of Life – as our tradition is, in essence, Christian Kabbalah, this
becomes another way of understanding and working with the Sacred Circle,
the Sacred Circle being created and manifest as the Tree of Life.
The Sacred Center of the Circle is Keter-Da’at, and the whole of the Sacred
Circle is Malkut; the East is Tiferet and the West is Yesod; the South is Hesed
and the North is Gevurah; the Height is Netzach and the Depth is Hod – all
Sacred Circles of the past are Hokmah, and all Sacred Circles of the future
are Binah, likewise, they are the sunwise and moonwise movements, and
the play of force and form, respectively. In this you have the keys to know
and understand the Sacred Circle manifest as the Tree of Life.
As you might imagine, there are extensive teachings on the Sacred Circle manifest as the Tree of Life in
the tradition, and there have been many rituals generated for the Sacred Circle using the
correspondences of the Holy Sefirot and Olamot.
The following is a sacred ceremony of the Circle manifest as the Tree of Life.
Invoking the Powers of Zer Anpin – the Little Face, in Sacred Circle
Layout your magical carpet in the center, placing your magical weapons upon it.
Then light your lamb, invoking a righteous spirit into the holy flame and remember the Divine Light,
and offer up incense to the Holy One and Shekinah of the Holy One, abiding in remembrance of Sacred
Unity.
When the lamp is lit and incense is offered, perform the Lesser Banishing Ritual of the Pentagram.
Then, with the holy staff or with the magical sword, trace a sacred circle upon the earth, chanting
Adonai Ha-Eretz, Imma Eretz; and pray that Malkut and the Holy Shekinah are manifest in this place,
praying that it should be holy ground, the Place of Meeting (Makom).
Go to the holy of holies, the Sacred Center, and bless the Name of El Elyon, God Most High, and take
up the chant of Eheieh (Ah-Ha-Yah-Ha) in remembrance of the Divine I Shall Be who speaks in the
prophets and apostles, who is embodied in the Messiah.
Walking with your holy staff, go into the East and called upon the Great Name of Yahweh in
remembrance of the Light Continuum and Melekh Messiah, and then take up the chant of Yeshua
Messiah, (Yah-Ha-Sha-Va-Ha, Ma-Sa-Yah); then, go to the West and call upon the Holy Name of El
Shaddai in remembrance of the Holy Covenant and Yonah the Baptizer, the Holy Tzaddik of Messiah,
and take up the chant, Baal Shem Yonah (Ba-Al Sha-Ma Yo-Na-Ha).
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Go sunwise around the Sacred Center to the South, and call upon the Holy Name of El in remembrance
of the Mercy and Grace of God, and the Divine Rapture and the Holy Mother, the Woman of Light , and
take up the chant, Ha-Isha Ha-Elyona, Imma Israel; then go to the North and call upon the Holy Name
of Elohim in remembrance of the Judgment and the Holy Bride in her exile, and take up the chant,
Kallah Messiah (Ka-La-La-Ah Ma-Sa-Yah) – then again, go to the holy of holies.
Raising your holy staff and gazing upward, intone Yahweh Tzavaot, in remembrance of your Heavenly
Father and his holy angels, and bringing your staff to the ground, intone Elohim Tzavaot, in
remembrance of your Earthly Mother and her holy angels – and then bow down before the Holy
Shekinah of the Supreme.
Remaining bowed down, with your brow to the carpet upon the earth, speak the intention of your
invocation and pray that what you would ask will come to pass – then arising, sing the Shem.
Now, invoke Metatron and the Hayyot Ha-Kodesh, and invoke Sandalfon and the Ashim, and pray that
the Holy One gives charge to the maggidim concerning you, to answer your invocation and prayers,
and to accomplish all wonders requested in glorification of Ha-Shem.
Then, with holy staff in hand, go to the East, West, South and North, invoking Rafael, Gavriel, Tzadkiel
and Kamael, along with their hosts, in the same way; and then, returning to the holy of holies, call
upon Haniel and Michael, and their hosts, just the same, invoking all of the archangels and orders of
angels of the Tree of Life.
Commune in the Supreme Name of Adonai Yeshua Messiah with the holy maggidim in the Shekinah of
Elyon, and speak of the blessings you seek for yourself and the people, and of what you wish to see
come to pass, knowing that is shall be accomplished according to the Ratzon of the Most High.
When this has been done, celebrate the Wedding Feast, praying for the illumination and liberation of
all beings, and worshipping in the Shekinah of the Supreme – invite all beings who wish to partake to
come, and when you partake, do so on behalf of all, blessing all.
Then, give all praise and thanks to the Holy One and Shekinah of the Holy One, and give thanks to the
holy maggidim, and dedicate the light-power generated to all beings; then bless all spirits who have
come and bid all spirits to depart in peace.
Close with the Lesser Banishing Ritual of the Pentagram.
 Offer any remaining bread and wine to the earth for the sake of all beings, praying for the
extension of the Light of the Great Seth into realms, worlds and universes, and praying for the
Resurrection and Ascension of this Good Earth.
When the magical weapons are retrieved and the carpet is rolled up – make some special offering to
the spirits of the place; once this is done, the sacred ceremony is complete.
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 When this is performed as a holy rite for prophecy, once the holy maggidim are invoked, the
seer bows down, placing their head between their knees, abiding in this way until Ruach Ha-
Kodesh moves, praying to Yahweh for a vision. (During this, at times, the Four Sacred
Mountains formed by the Holy Letters of the Great Name may be envisioned in their
corresponding directions – at times, also, the placing of the Holy Shin above, envisioned as
white brilliance: See these teachings in the Order of St. Gabriel).
This is a very powerful and holy ritual – it is not performed for self-interest or selfish ambition, for to
do so would be an invocation of judgment upon oneself; rather, this is a sacred ritual we perform
because of a great need in the Continuum, or for the sake of the needs of the people, honoring the
Third Commandment.
Sometimes initiates of the Order of St. Raphael might perform this sacred ritual for a person in need of
healing – placing the person in the Sacred Circle; likewise, initiates of the Order of St. Michael might
perform this for a person in need of divine protection, also placing the person in the Sacred Circle.
There are, in truth, many different reasons this great invocation of the powers of Zer Anpin might be
performed, but always in service to the Great Work.
In this we have a good example of the Sacred Circle manifest as the Tree of Life and a sacred ceremony
based upon it.
 This sacred ceremony can be adapted to the indoors if necessary.
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The Sacred Fire & Fire Gazing
There is something very powerful about sitting around an open
fire – it feels as though it reaches into the ancient past and into
the future, as though sitting around the fire all who have ever
sat around the fire, or who ever will sit around the fire, are
there with us, as though it is the very same Sacred Fire; there is
something timeless about the experience. Likewise, it is our
mastery of fire that opened the way to all further
developments in human advancement and evolution, and
directly reflects the activation of the Fiery Intelligence in us, the human and divine intelligence that
constitutes true humanity.
In the tradition it is very common for initiates to gather around a Sacred Fire to play music, sing-chant
and dance, and worship in the presence of Ha-Shem; likewise, the Rite of Fire Offering is very common
among us, and often, with companions seated around the Sacred Fire, holy tzaddikim of the tradition
will give inner and secret teachings, and gazing into the Sacred Fire they may speak messages from the
Divine Spirit or prophecies – the Sacred Fire is at the center of many ceremonies, as well as many
gatherings of the initiates for prayer, meditation and spiritual discourse.
(For an example of the Rite of Fire Offering, see the Order of St. Mary Magdalene.)
Here, perhaps, we can give some examples of Sacred Ceremony around an open fire.
Ceremony of Release & Transformation
Before you dig in the earth, perform a smudging ceremony in one form or another and make offerings
to the Holy One, Shekinah and the Divine Powers, and a special offering to the spirits of the place,
inviting them to enter into the Continuum of Light Transmission. Then, as the fire pit is dug, remember
your Heavenly Father and Earthly Mother, and let it be a prayer for all your relations, all sentient
beings.
 If a fire pit is already present the same thing is done, but the fire pit is smudged, purifying and
cleansing it for the spiritual working.
Gather stones to encircle the fire pit in a sacred manner, and gather stones for the circle in a sacred
manner, and let all of the stones be baptized and anointed, and well received; likewise, all that will be
used to build the Sacred Fire should be gathered in a sacred manner – for this shall be the Holy Fire of
Yahweh, the body of the Angel of the Shekinah.
Within the Sacred Circle let sacred rugs or blankets be placed for everyone to sit on, and let the leader
or holy tzaddik place their magical carpet or blanket in the East so that they can face West, and let
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them lay out their magical weapons upon it, including some offerings (strong alcohol and a fragrant
incense being among them).
Then let the fire pit be baptized and anointed, and let some talisman of transformation be placed in it,
and upon this let the kindling and wood be placed – preparing to kindle a fire.
When all is prepared, let everyone be called into the Sacred Circle, and let the Sacred Fire be lit with
prayer-invocation and chant, remembering what the Holy Scriptures have said of Yahweh, that Yahweh
is a fire consuming fire, making all like unto himself. (While the Sacred Fire is being lit, typically all
remain standing, and then take their seats afterwards.)
As the Sacred Fire grows, let Ha-Shem be called upon to bless and consecrate the fire, calling upon
Yahweh and Elohim, Father and Mother, and call upon the Holy Name of the Messiah and Shekinah of
Messiah to bless the fire, and call upon the Divine Powers, the holy angels of our Heavenly Father and
Earthly Mother to bless the fire – and pray that it becomes the physical manifestation of the Holy
Shekinah, Adonai, the Holy Fire of Yahweh Elohim, a Fire of Transformation.
 During these invocations, the leader or tzaddik will bear the holy staff and a vulture feather, or
else the sacred rattle and the vulture feather, and as they invoke their companions will use
their own sacred rattles (or other assigned instruments) to energize the invocations.
When the invocations are complete, the Sacred Fire will be consecrated and offerings will be made into
its flames, offerings in the presence of Ha-Shem.
 When the alcohol is offered, it is often spit into the fire from the mouth of initiates who know
how to safely do so – a prayer-invocation being spoken, and then a mouthful of alcohol taken
and sprayed into the fire; alternatively, a sacred cup or kapala (skull bowl) can be used to make
the offering. (No one should be too close to the fire when this is done, and it should not be
done downwind from the fire.) Along with every offering a sound offering is made with sacred
rattles, and there are often prayers and shouts let out – it is meant to be very energetic and
joyful, playful.
After all of this is done, let the leader or tzaddik take their seat in the East and have everyone call to
mind why they have come, what they seek to release and what they seek to manifest in the Way of
Transformation – each person having written on a scroll what they seek to release or dispel and on
another what they seek to draw in and manifest in place of it, along with some talisman of this
transformation that can burn.
First, have each person read the scroll of what they are releasing or dispelling, and speak a prayer,
casting it into the flames of the fire; then, have each person do the same with the scroll of what they
are drawing in to make manifest – with the first scroll, go moonwise around the Sacred Circle as the
people are called upon, and with the second scroll go sunwise as you call upon the people.
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 The leader or tzaddik will do this last, their scrolls and talisman being for the people, not for
themselves.
When this is done, then going sunwise around the circle have each initiate make an offering into the
Sacred Fire, along with placing their talisman of transformation in the Sacred Fire – invoking the
transformation they seek.
 If a Wedding Feast is to be perform it is done at this time, and whatever might remain of the
bread and wine will be offered into the Sacred Fire on behalf of all our relations.
Then, again, let the leader or tzaddik make offerings, praying that all prayers and invocations be
fulfilled, bringing glory to Ha-Shem, and let praise and thanks be offered up by all. (During this the
leader or tzaddik will use the vulture feather to uplift the offerings and prayers as the Holy Spirit
inspires.)
Then, let there be prayers extending blessings to all our relations, prayers for all beings and the
fulfillment of their inmost heart’s desire, and let there be worship in the presence of Ha-Shem.
When this is accomplished, the leader or tzaddik might ask their companions to take time to gaze into
the fire and listen to the Holy Spirit for any messages or insights that might be given.
Then, there might be a speaking or spiritual discourse of teachings given, or a sharing as inspired by the
Spirit, and sharing might also be invoked from all who are gathered.
In closing, in some way, a seal will be set upon the rite and a release of spirits will be spoken. This
completes the sacred ceremony.
 The magical weapons are removed from the Circle to be purified later.
Afterwards, there can be a feast – a sacred party around the open fire.
(A vulture feather is ideal for ceremonies dealing with transformation, but other sacred feathers could
also be used, such as raven or hawk or owl; typically, however, for this sacred ceremony an eagle
feather would not be used.)
Fire Gazing Ceremony
The preparation and opening of a Fire Gazing Ceremony is basically the same as a Ceremony of Release
& Transformation, but the prayers and invocations are shifted towards the aim of the sacred ceremony
– the opening of sight into the World of the Holy Spirit or world of spirits.
 In this sacred ceremony the leader or tzaddik will sit in the West.
When initial offerings have been made and the Sacred Fire is consecrated, the leader or tzaddik will
give the gesture of blessing the people and sing the Shema; and when this is done they will anoint
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themselves and anoint the people on the brow, with a prayer of opening sight into the World of the
Holy Spirit.
Then, taking a horn of oil, or alternatively a bowl, they will offer the holy oil in the fire pit, with prayer
and invocation of Ruach Ha-Elijah, and they will call upon the spirits of the vision bringers by name.
 After the leader or tzaddik moves away from the fire pit the fire keeper will place sprigs of
fragrant cedar on the fire; alternatively, branches of fresh bay or another fragrant tree or large
bush could be used. The fire keeper inwardly holds the conscious intention of making this
offering for all who are presence, as well as for all our relations.
When this is done the leader or tzaddik will take their seat and focus on their belly fire, as though the
Sacred Fire burning in the fire pit were also in their belly, and they will ask all who are present to do
the same – all will envision a cord of fiery light going from the Sacred Fire to their Navel Star, and will
envision the Sacred Fire being kindled within them and will take up the chant of Kallah Messiah.
As the Sacred Fire is kindled, all will envision it rising through all three Holy Channels, focusing this
Divine Power in the center of the head and envisioning it igniting into a Holy Star of White Brilliance as
the Blessed Name of Yeshua Messiah is intoned into the center of the head.
 This may be done as a guided meditation if necessary.
When this is done the leader of tzaddik will call everyone to bow down, placing their brow upon the
ground, and everyone will bow down three times toward the Sacred Fire while Yo-Ho-Vo-Ho is intoned
with a deep resonance. (As they bow down, all will envision an offering of light-power into the Angel of
the Holy Shekinah manifest as the Sacred Fire passing out of the top of their heads through their Holy
Crown.)
Returning to a comfortable seated position all will begin to gaze into the Sacred Fire opening their
minds and hearts to the Holy Spirit, and the chant of Eheieh Asher Eheieh is taken up.
Then, the Divine Names of the Holy Sefirot will be chanted in an ascending order, from Malkut to
Keter, the Divine Name of El Elyon being used for Keter – there will be a period of silent gazing
between each chant, and with each chant initiates will inwardly cleave to the corresponding Sefirah.
(Following each chant a brief invocation is spoken to the Holy Sefirah by the leader or tzaddik, and then
there is silence before the next chant.)
 When the ascent arrives at Tiferet, the Divine Name of Yahweh may be intoned, and then the
Sealing of the Six Directions may be intoned: IAO, above; AIO, below; OIA, East; OAI, West; IOA,
South; and AOI, North. If this is done, then the Divine Name of Yah is used for Hokmah.
When the ascent is complete, there is prolonged gazing – during this period individuals may pray and
praise as they are inspired, though softly.
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 Gaze may be set into the center of the fire, upon the dancing flames of the fire, or the dark
radiance just above the fire.
At some point the leader of tzaddik will take up the sacred rattle or drum, and with it they will call the
assembly to return – they will begin the soundings gentle at first, and let them grow in intensity, and at
some point they will ask their companions to give a sound offering also, and to worship in the presence
of Ha-Shem, giving praise and thanksgiving as inspired.
 If a Wedding Feast is performed it is done at this time.
Afterwards, seated in Sacred Circle, the leader or tzaddik may give a speaking or sacred discourse, and
they will invite their companions to share their experiences, insights, intuitions and visions, though
they will not press upon anyone to share who does not feel inclined to do so.
In closing everyone will make some offering into the Sacred Fire, giving praise and thanks, and then
prayers will be offered in behalf of all beings, and the holy rite will be sealed and all spirits released.
This completes the sacred ceremony.
In this sacred ceremony initiates will often bring a sacred object with them to carry in the rite, and all
will bring a small offering. After this kind of ceremony, often individuals may need some space and
some time to reflect on their experiences and ground – when some space and some times has been
given, there may be a community meal and further sharing in spiritual conversation.
 This is a sacred ceremony of the Order of St. Gabriel as well as the Order of St. Uriel.
The Sacred Fire Prayer Circle
The preparation and opening may be the same as with the above ceremonies, and when the Sacred
Fire is consecrated, everyone present will give an offering into the Sacred Fire – then praise and
thanksgiving, prayer and worship in the presence of Ha-Shem will ensue, all as inspired in the power of
the moment by the Mother Spirit.
 The intention is an ecstatic or charismatic form of worship, and it may include the use of sacred
instruments, song and dance, and everyone is praying and praising all at once.
The climax of this sacred ceremony is the Wedding Feast; though in fruition, at the end, often a
speaking or sacred discourse is given.
This sacred ceremony is completed by an offering of the remainder of bread and wine into the Sacred
Fire and the extension of blessings to all beings.
 Generally speaking, this is a rather free-form and casual rite, and very playful in the presence of
the Divine Mother.
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(In sacred ceremonies that use an open fire, usually there is an initiate who serves as the fire keeper –
they do not usually participate in the spiritual work of the ceremony, but rather focus on tending the
fire as service to the people. This is often a task taken up by Templars, as the fire keeper is also the
guardian of the sacred ground and circle.)
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Star Gazing
He brought him outside and said, “Look toward heaven and count
the stars, if you are able to count them.” Then he said, “So shall
your descendents be.” And he believed Yahweh; and Yahweh
reckoned it to him as righteousness (Genesis 15:5-6).
After receiving initiation from Melchizedek, Abram is visited by
Yahweh in a vision, and leading Abram outside, the Spirit of
Yahweh has Abram gaze up at the stars to look into the future –
on the surface the countless stars are said to be as the
descendents that will come from Abraham and Sarah, yet in the midst of gazing at the stars the
masters of the tradition have said that Abraham could actually look and see the Continuum of Light
Transmission reaching into future generations, even sight into the coming of the Messiah and the End-
Of-Days.
When they had heard the king, they set out; and there ahead of them, went the star that they had
seen at its rising, until it stopped over the place where the child was. When they saw that the star had
stopped, they where overwhelmed with joy. On entering the house, they saw the child with Miriam his
mother; and they knelt down and paid him homage (Gospel of St. Matthew 2:9-11).
Along a similar line, by way of star gazing, three magi follow a holy star to the birthplace of the child
who was to become the Messiah of God, the high priest of the Order of Melchizedek – on the surface
this holy star may be said to be some actual celestial phenomenon in the night sky, but according to
the masters of the tradition, this holy star was beheld in spirit-vision, and was only seen by those who
knew how to gaze into the stars to look and see into the World of the Holy Spirit.
There are curious things said of the stars in Gnosticism and Kabbalah. One teaching says that the stars
are gates into the Pleroma of Light or Supernal World, as though they are the Pleroma breaking out
into the Entirety; another teaching says that the blessed dead become as stars, self-radiant with
Supernal Light, abiding in union with the Light Continuum – hence the phrase the “Comity of Stars”
often used in the tradition. Yet another teaching says that the stars are the bodies of archangels – the
physical manifestation of the divine light of the angels. In spirit-vision, when we enter into an altered
state of consciousness and sight opens into the World of the Holy Spirit, the stars may become many
things – some initiates have even experienced adepts and masters making the stars “dance with the
people” during sacred ceremony in an experience of rapturous union or cosmic orgasmic bliss.
Just on the level of ordinary consciousness to look up and gaze at the starry night sky is to invoke
natural awe and wonder at the infinite vastness of existence and the material universe, let alone when
we gaze and our consciousness opens to the expanse of the infinite inner dimensions – at one and the
same time we are humbled, and we are uplifted and exalted.
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In our cosmology we may speak of the heavens within the secret center of Earth Mother, and this is
perfectly true in our Gnostic experience; yet it is also true that the heavens are in Father Sky at one and
the same time – “As above, so below; as below, so above.” On an experiential level this reflects
something of the non-dual realization of Supernal or Supramental Consciousness, the Supernal Light
that is above being recognized everywhere below; the stars in the night sky, however, are a direct
physical representation of the Supernal Force, and on a very literally level are, in fact, the life and light
of the entire universe and all who dwell in it.
The art of star gazing is among those mysteries and practices that are most difficult to talk about
outside of a direct spiritual and mystical experience – the actual experience of a higher state of
consciousness, for apart from the Gnostic experience transpiring in the moment what is said can only
sound rather fanciful and even rather silly, crazy; yet, when spoken in the midst of an experience in
higher consciousness, what might be said makes perfect sense and becomes “pointing out instruction”
teaching the art of star gazing and the sending of consciousness through gates of light into other
dimensions, and other realms, worlds and universes. Thus, traditionally star gazing is taught within
sacred ceremony and is coupled with an experiential transmission, so that what is being spoken is
actually shown through an experience; hence an energetic spiritual transmission or empowerment –
many things, in fact, are shared in this way within the tradition, and in this regard books can never
teach the wonderworking or magical art, but rather, if they have any real value, it is based upon the
reception of initiation and empowerments, or experiential transmissions.
Nevertheless, something of these mysteries and practices must be recorded and shared so that
perhaps with some individuals, through the grace of the Holy Spirit, some spiritual and mystical
experiences might unfold, opening the way to knowledge and understanding of the teachings, and
some capacity of star gazing. After all, when a holy tzaddik imparts an experiential transmission it is the
Mother Spirit who imparts it, and whenever the necessary conditions are present, Divine Grace moves.
Thus, it is possible that if we purify ourselves and actively aspire to something of the Gnostic
experience with the stars, opening our mind and heart to the possibility of divine vision in the stars, we
might very well be uplifted by the Holy Spirit into the experience.
Gazing with Spacious Mind
Here, then, is the first key and first practice – the opening of your mind and heart to what the stars are
said to be in the inner and metaphysical dimension of the universe, and going out and gazing to see
what you might see. As you do this you will take up a continuum of self-purification and you will pray
for the opening of your sight into the World of the Holy Spirit – and as you tend to this continuum you
will cleave to Yahweh, you will cleave to the Risen Messiah and Shekinah of Messiah, cultivating the
fire of passion for the Divine and passionate yearning for divine vision to open as you gaze.
Going out, find a place of solitude where it is good to gaze, and invoke the Holy One and Divine
Powers, and make offerings, and then as in Primordial Meditation on an Object, rest your mind upon
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the starry night sky, merging your mind with the infinite space of the sky and the stars that shine in it –
the stars becoming as a radiant display of thoughts and images in the mind, all arising from Ain Sof; so
you will abide, looking and seeing, listening and hearing.
When all is said and done, give praise and thanks to El Elyon and the Divine Powers, and pray for
Supernal Grace to pour out upon all beings; this completing the practice of star gazing.
One Star in Sight
Go out and invoke, and make offerings, and then choose a bright star in the night sky and fix your gaze
upon it with full kavvanah – let that holy star fill your mind, excluding all others; envision that the light
of this holy star fills your head, as you intone Ah-Ha-Yah-Ha-Va-Ha (a unification of Eheieh and
Yahweh) – look and see in the Light Continuum.
As always, give praise and thanks when you are done, and pray for all your relations.
Crossing the Threshold
Go out and invoke, and make offerings, and then choose a group of stars forming a pattern – a group
of at least three or more stars that attracts your gaze; the space in between these stars is a “star gate,”
rest your mind in that space to look and see, and listen and hear.
Alternatively, if you are able, send your mind through the star gate, crossing the threshold by way of
conscious intention; either that, or generate the Body of Light and shift your center of consciousness
into the Body of Light, then go forth through the star gate by way of the transference of consciousness.
If and when the guardian of the gate appears, give salutations and blessings in the Holy Name of El
Elyon and the Blessed Name of Yeshua Messiah, and pray to the Shekinah of the Supreme for divine
authority and empowerment to pass-by; do not give way to fear or doubt, but abide in the confidence
of your faith and cleave to the Lord and his Holy Shekinah.
 The Holy Spirit may reveal secret signs and secret names of angelic guardians in the crossing;
when she does, use them as she guides you.
When you return, give praise and thanks, and pray for all of your relations.
Earth Body, Sky Mind
Go out and invoke, and make offerings, and then take up the chant of Eretz Imma, and as you do let
your body expand and become the entirety of the Earth Mother enshrouded by the Sky Father; then
take up the chant of Shamaim Abba, and let your mind expand to become Father Sky – abide in this
union looking and seeing, listening and hearing.
Conclude this practice in the usual way.
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 This practice may be used for star gazing at night, but may also be used by day.
Pleroma of Stars
Go out and invoke, and make offerings, and then gaze at the starry night sky cultivating holy awe and
wonder; envision that all of the star people are sending out rays and streams of light that gather as a
Great Holy Star above your head, and envision a stream of light flowing from that Holy Star,
manifesting as the Spiritual Sun in your heart – your Body of Light hollow with this Holy Sun shining in
the midst of infinite inner space.
 Eheieh may be intoned while envisioning the Great Holy Star forming and Yeshua may be
intoned while envisioning the Spiritual Sun appearing.
Now, envision that you dissolve into fluid flowing light, transformed into the Holy Light of the Comity
of Stars, and merges with the Great Holy Star above your head; and then envision that as this Holy Star
you dissolve again, raying out into the Comity of Stars, merging with them all
 The chant of the Woman of Light may be taken up for this dissolution.
Abide in this union, listening and hearing, looking and seeing, and then when you return conclude with
respect and honor as is due, and with prayers for all.
Union of Inner & Outer Space
Go, and gaze as you know how, and gazing at the starry night sky envision what you see within your
Light-Body, as beyond your Light-Body; then, envisioning the dissolution of the Light-Body Shell, let
inner and outer space merge and become one infinite space in which the countless stars shine – abide
in this union of luminous spaciousness.
When the Spirit moves you, give praise and thanks, and worship in the presence of Ha-Shem, and pray
for the Great Resurrection and Ascension of this Good Earth and all worlds of sentient existence.
All of these practices of gazing may include the creation of a Sacred Circle and more elaborate magical
invocations.
If in the midst of gazing divine vision opens and the Divine Powers ask something of you, be certain to
do what you are asked to do.
New moon is the ideal time for star gazing, and yet there is great power at the time of the full moon as
well – go look and see!


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The Sacred Circle & Four Winds
The Sacred Circle or Wheel is a universal symbol found in wisdom
traditions around the world – it represents the journey of life, the
journey of all things, as they flow out of Ain Sof (the Infinite), abide
in Ain Sof, and return to Ain Sof; as much as the journey of Life, the
Sacred Circle represents all of the possible directions life can take –
the various directions from moment to moment that we can
choose to sojourn in the endless space of Ain Sof, the endless
possibilities of the Great Unmanifest becoming manifest, actualized
and realized, embodied.
The four directions, the four winds (ruachot) of the Sacred Circle
are spoken of by the prophet Isaiah when he writes of the coming
into being of the Messiah of Yahweh: “A shoot shall come out from
the stump of Jesse, and a branch shall grow out of his roots. The Wind of Yahweh shall rest on him, the
Wind of Wisdom and Understanding, the Wind of Counsel and Might, the Wind of Knowing and Seeing
Yahweh. His delight shall be the awe of Yahweh – the vision of Yahweh” (Isaiah 11: 1-3).
These same divine powers are personified as Hayyot Ha-Kodesh, holy living creatures, or what have
been called the Kerubim, by the prophet Ezekiel, having four faces: the face of a human being, the face
of a lion, the face of an eagle and the face of an ox (Ezekiel 1:10). They are also personified by four
archangels in the tradition, the archangels Rafael, Michael, Gavriel and Oriel, respectively.
In that Isaiah speaks of the Sacred Circle with the coming of the Messiah, the Sacred Circle is
understood on a spiritual and mystical level as the Body of the Messiah, and the Messiah is understood
as the center of the Sacred Circle; according to the tradition, the Human One (Adam) is formed of the
four winds, and of earth, soul and body joined – the Sacred Circle is your body and you are the center,
the Spirit of the Messiah, Wind of the Messiah, being within you.
The Wind of the Messiah, Ruach Ha-Kodesh, the Holy Spirit, is the “fifth wind” uniting height and depth
with the four directions of the Sacred Circle, east, south, west and north, which correspond to the four
elements, air, fire, water and earth, respectively. Thus, the fifth wind is the “fifth element,” space (or
“spirit-space”), which in truth is the first element, the ground from which all of the other elements
arise. (For a deeper insight into the fifth element and its relationship to the four elements, see the
teaching, The Holy Tzaddik: The Fifth Element, elsewhere.)
All of these winds (ruachot) are, in their essence and nature, manifestations of Ruach Ha-Kodesh, the
Holy Spirit, which is to say the Radiant Holy Breath of God, and they correspond to Ruach Ha-Elohim
(the “Spirit of God”) moving over the surface of the deep at the outset of creation. They are primordial
and they are cosmic, representing essential spiritual forces found not only in this world and in yourself,
but within all realms, worlds and universes of creation, and within all creatures, as well as within the
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World of Angels and World of the Holy Sefirot. Everything above and below is encompassed by the
Sacred Circle, the Pleroma of Light and Entirety, and everything is composed of various combinations
of these Holy Winds – all is in them and they are in all.
If you wish to know yourself, if you wish to know the mysteries of creation, and if you wish to acquire
knowledge of God and experience union with God, then you must seek to know and understand the
Sacred Circle – if you wish to have knowledge of the magic and shamanism of the tradition, the divine
theurgy of the tradition, and take up the Way of Power, then you must become intimately acquainted
with the Sacred Circle, which is your very own body and life, the body and life of all. The power and
glory of the angels of our Heavenly Father, and the power and splendor of the angels of our Earthly
Mother, the fullness of the power of the Spiritual Sun and Holy Spirit, is all in the Sacred Circle – there
is nothing outside of it.
Of the Sacred Circle the masters of the tradition have said: “Its circumference is infinite, its center is
everywhere, but nowhere to be found; all in Ain Sof, the Infinite, all in the Mystical Body of the Risen
Messiah.”
There are many teachings in the oral tradition about the Sacred Circle and four winds, and there are
many practices taught working with the Sacred Circle, and all of this knowledge and wisdom gathered
by those who have gone before us is good; but ultimately we must seek intimate acquaintance of the
Sacred Circle and four winds through direct experience, in our own experience, and first and foremost
we must know and understand them in the ordinary, in the apparently mundane, for only then can we
gain insight into them within the beyond, or the supra-mundane.
 Before too much more is said and you fill your head with concepts, go out into nature, or go out
into the wilderness, and trace a circle on the ground; then sit in the center of it, taking some
time to sit facing each direction in turn – East, West, South and North, just as the prophet Isaiah
lays out the Sacred Circle, and feel the Sky above and the Good Earth below. When you sit, let
your body find its own natural rhythm of breath and feel the beat of your heart – be aware of
the light and life in your body, and the light and life all around you, aware of your innate
connection with all that lives and the source of all life, the Great Spirit (Ruach Migdol), God;
then become open and sensitive to each direction in turn, allowing each of the direction speak
to you, along with the Sky and the Good Earth. This is enough to acquire knowledge,
understanding and wisdom from the Holy Spirit, and some have experienced the dawn of
Mochin Gadlut (Big Mind, Illumined Mind) in this way.
The Directions, The Winds:
The Direction East: The Wind of Yahweh is in the east and it is personified by Rafael, the Healing Power
of God, and the human face of the Great Kerubim. East in Hebrew is Mitzrach (meez’rach) and means
“from the place of shining” or “the abode of radiance” or “coming from light”; but there is also another
name for east, Kehdem, which means “before” or “beginning.” The eastern direction is the place of
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birth, new beginning, initiation, and it is the place of renewal, regeneration and clarification; as the
place of dawn it is the direction of illumination and inspiration, but also the place of individuation, for
with dawn’s light we are able to see the diversity and individuality of things, how everything is distinct
and unique from everything else.
Archangel Rafael, the Healing Power of God, stands in the east and bears the power of this wind, thus
from the east we acquire healing energy and wholeness of being – abiding in the presence and power
of the Messiah, we are whole and complete as we are, we are perfect as we are in the moment,
abiding as we are in God, the True Light. This is implied by the very name of this holy wind – the Wind
of Yahweh, which literally means the “Spirit of That Which Was, Is and forever Shall Be,” the “Light
Continuum,” Bornless Being. In just being we abide in and commune with the Holy One of Being – God
and Godhead, and all healing is in this Holy Communion.
The human face of the Great Kerubim implies the Divine Intention in life and creation – we look to the
east to inquire of the God’s desire or will for us, for insights about who we shall be and become as
unique and individual emanations of the Human One of Light (Messiah); it also implies intelligence and
knowledge, and the Way of Knowledge is attributed to the east, the Way of the Sage.
When we seek to invoke, to call in and bring in the Wind of Yahweh, we call upon the light-bearers and
shining ones who are in the east (the Bright Face of the Mother), and we also call upon the elemental
forces of the air, the angel, Hassan, the elemental king, Paralda, the elemental ruler, Ariel, and the
elemental spirits of air (ruach), the sylphs. Yahweh is the Divine Name we call upon when we invoke
this holy wind.
In the Path of the Sun, the Sacred Circle of the solar year, the vernal equinox corresponds to the east,
and the Wind of Yahweh is especially strong at this time of the year; in the cycle of the day, the Sacred
Circle of the Day, it corresponds to sunrise and is strongest at this time of day.
 The Gospel of St. Matthew is attributed to this holy wind.
The Direction West: The Wind of Wisdom and Understanding is in the west, personified by Gavriel and
the eagle face of the Great Kerubim. West in Hebrew is Ma’arav, meaning “from the place of blending
or mixing” or “the abode of union.” The west is the place of culmination, fruition, death, and
movement of light into darkness, day into night; it is the place of reflection and rebirth, and of letting
go or releasing – the place of reintegration and return. It is the place of union with the universal, and
the depth of wisdom and understanding that comes from this, from the fullness of life experience. The
masters of the tradition have said, that along with all of this, it is the place of the “oracles of God,” of
dream and vision and prophecy – the awareness of things hidden, things “occult.”
Archangel Gavriel, the strength or power of God, stands in the west and bears the power of this wind,
thus from the west we gain life-power and strength – the strength and passion of life, deep emotions
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and feelings, devotion and love; to feel, to emote, to have passion, to love – to experience all things in
full, yet free from attachment, in this true wisdom and understanding generated.
The eagle face of the Great Kerubim implies the panoramic vision of the revealed and the concealed,
the fullness of life or creation, and it implies movement between the two worlds, the spiritual and
material worlds, the upper and lower worlds – we look to the west to integrate our experience, to
under go rebirth and to gain sight in the Spirit, to gain perception of things hidden, perception of the
movements of spiritual forces, as well as for the sake of completion. The eagle also implies the Way of
Devotion or Love, for soaring in such grace, so very high in the sky, it alludes that most lofty Way of the
Lover, the passionate lovers of God who ascend swiftly into rapturous union.
When we seek to call in the Wind of Understanding and Wisdom we call upon the blessed dead, the
spirits of our ancestors, and we call upon the Dark Face of the Mother; likewise we may call upon the
angel, Taliahad, the elemental king, Necksa, the elemental ruler, Tharsis, and the elemental spirits of
the water (maim), the undines. Eheieh or El is the Divine Name we call upon when we invoke this holy
wind.
In the Path of the Sun the autumnal equinox corresponds to this direction of the Sacred Circle, this holy
wind being especially potent at that time of year; in the cycle of a day it corresponds to sunset and is
strongest at that time of day.
 The Gospel of St. John is attributed to this holy wind.
The Direction South: The Wind of Counsel and Might is in the south, personified by Michael and the
lion face of the Great Kerubim. South in Hebrew is Negev and means “to cleanse” or “to wipe” or “to
purify” or “to polish.” There is another word for south also in Hebrew, meaning “of heights,” or “of
above,” or “of the transcendent.” The south is the place of the force of will, power and courage; the
place of daring, and exploration, experimentation and expansion, the unfolding of life and evolution to
the Highest of Life, self-realization, self-actualization; it is the place of purification and refinement, the
liberation from the heaviness of klippot (husks of darkness), and the generation of the Fiery Light of
Holy Being to is fullness. It is also the abode of divine protection and guardianship, of all in God, all
taken up in the Risen Savior.
Archangel Michael, One-Like-Unto-God, stands in the south and bears the power of this wind, thus
from the south we gain empowerment to be and become ourselves as we are in the Messiah, as we
are in God, the One Life-power, to be and become all that we can be in life and beyond. It is an
awareness of our perfection in being and perfection in becoming, and from the south we draw the
empowerment and wisdom to accomplish all things, to overcome all challenges, and to overcome all
aversions and fears.
The lion face of the Great Kerubim implies the awakening and conscious direction of the full spectrum
of our power, the fullness of our life, body and soul, and it implies right dominion as ordained by the
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Supreme and manifest by the Holy Shekinah, Divine Providence; hence, the whole of life consecrated
and uplifted as a holy sacrifice to El Elyon, God Most High, and the whole of life as an experience in the
Holy One, with the Holy One and of the Holy One. The lion also implies the Way of Power, the Way of
the Mage (Wonderworker) and the Spiritual Warrior.
There is something to be said of the direction south, for in the fullness of its power in the solar year it
holds is alignment with the Milky Way, which has been called the Path of the Tzaddikim, Path of the
Righteous Warriors, Path of the Ascension (or Path of Going Beyond), also the Great River of Light and
Spine of Teli (the Dragon); at the same time this is the direction of the power of here and now, the
manifest being and life – the entirety and fullness of life and Reality as It Is.
When we call in the Wind of Counsel and Might, we call upon those who have sojourned the path
before us, the holy tzaddikim and maggidim, and the righteous warriors and the guardians of Light
Transmission; along with these we may call upon the angel, Aral, the elemental king, Djin, the
elemental ruler, Seraf and the elemental spirits of fire (ash), the salamanders. Adonai or Elohim is the
Divine Name called upon when we invoke this holy wind.
In the Path of the Sun summer solstice corresponds to this direction of the Sacred Circle, this holy wind
being especially powerful at this time of year; this wind also corresponds to noonday, being strongest
at this time of day.
 The Gospel of St. Mark is attributed to this holy wind.
The Direction North: The Wind of Knowledge and Seeing Yahweh is the north, personified as Oriel (or
Uriel) and the ox face of the Great Kerubim. North in Hebrew is Tzafon, which means “hidden” or
“concealed.” This is the place of grounding and abiding, the matrix of life and manifestation, the
foundation of life and all appearances, the holy root of the incarnate state; we turn to the north to
embody and make manifest, to make known – yet, it is the place of mystery, and of what is concealed
in order to be revealed, and within it is the secret of Supernal Realization and the “cave of our
ancestor’s ancestors.”
Archangel Oriel, the Light of God, stands in the north and bears the power of this wind – thus, from the
north we gain the knowledge of God and the vision of God, not only in the heavens, but upon the
earth; it is the knowledge of the Light Realm (Divine Kingdom) within and all around us, and of the
Divine Light in us, though every beyond us.
The ox face of the Great Kerubim implies knowledge of God within the most ordinary and mundane,
and the awareness of God as the source and sustenance of our being, of all life; the awareness of all
life abiding in Sacred Unity, the Holy One – south is the power of this, the principle of force, and north
is the appearance or manifestation of this, the principle of form.
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There is something that must be said of the direction north, for the Supernal Light that is above is
everywhere here below, it is hidden as the secret center of every particle of matter – indeed, matter is
composed of the light of the stars, as though frozen.
When we call in the Wind of Knowledge and Seeing Yahweh we invoke the ancestor’s ancestors or
“star people,” and we invoke the spirits of the earth-keeps, and spirits of the genome of life in the stars
and on earth; so also we may call upon the angel, Forlakh, the elemental king, Ghob, the elemental
ruler, Kerub, and the elemental spirits of earth (aretz), the gnomes. ALGA or Adonai is the Divine Name
we call upon when we invoke this holy wind.
In the Path of the Sun winter solstice corresponds to this holy wind, which is especially potent at this
time of year; in the cycle of the day this wind corresponds to midnight when it is the strongest.
 The Gospel of St. Luke is attributed to this holy wind.
The Directions Above and Below (or Upward and Downward): The Wind of Messiah is the vertical axis –
the Divine Incarnation below, the Risen Messiah ascended above; the Heavenly Father and Supernal
Mother are above, the Earthly Mother and Holy Bride below; Metatron is in the height and Sandalfon is
in the depth – Hua, the Great Angel of the Lord, is in the midst, in-between.
Gaze where the Sky and Earth meet, if the Spirit of Yahweh is willing, you will understand.
In Hebrew upward is Ma’aleh, meaning the “Ascending Place” or “Climbing Place,” and downward is
Mahtah, which means the “Community Place” or “Tribal Place,” or “Place of the People.” The life or
beings that strive upward, skyward, such as grasses, flowers and trees are tzowmey-ach, the “sprouting
beings” or “arising beings; those that press downward, such as minerals, stones, and mountains which
are earthbound are called dowmem, the “still beings.” Those that thrive in between heaven and earth
are the hayyah, “wild life” or “living creatures,” and we humans are m’dahber, speaking beings. The
Supreme speaks as the Holy Shekinah through all of these, the Father speaking through the Divine
Mother, and she manifesting the Living Word through the Holy Bride, all of life – the Holy One, the
Great Spirit is speaking within all of creation, we need only listen and hear, look and see, to know and
understand, and grow wise.
We live and move and have our being in God, the True Light, the Holy One – aware of this we walk in a
sacred manner, we walk in beauty and holiness, we walk as true human beings, Makom, the Dwelling
Place of God.
 The Gnostic Gospel, the Gnosis of the Risen Messiah, is attributed to this most holy wind.
(These holy winds correspond to the five inner winds within the subtle body as taught in awakening
the serpent power and healing practices, and may be used to acquire insight into the primordial and
cosmic winds of the Sacred Circle – see the teachings on the inner winds in the Order of St. Raphael.)
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Anywhere, at any time, once we become acquainted with them, we can draw upon the power of the
Sacred Circle, the power of these winds, even without tracing a circle or performing any formal or
outward ceremony; truly they are as near as our breath and the beat of our heart, and they flow with,
in and through us all of the time.
When tracing a Sacred Circle upon the earth, at time it may be that the made uses a magical sword to
do so, but given the shamanic tendency of our art of divine theurgy, more often than not a Holy Staff is
used, which is often called the “Tree of Life” or “Shekinah Consort,” or else a stone that is blessed and
consecrated by conscious intention. When a circle is traced it tends to focus the winds we call in and
blesses the earth and all the live above, upon and in the earth – so very often we trace circles with this
holy intention in mind, the extension and manifestation of blessings, calling in the winds for all our
relations, all beings.
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The Pentagram: The Sign of the Human One of Light
There has been much misinformation regarding the symbol of the
pentagram or five pointed star on account of Hollywood, so much so
that many people interpret the pentagram as a symbol of “evil” or
“Satanism.” In truth, however, it is a very ancient sacred symbol that
can be found in many wisdom traditions, but much like the swastika
that was profaned by Adolph Hitler and the Nazis, it is often sorely
misunderstood; essentially, it is the symbol of the Human One of
Light, or an enlightened human being – hence, a symbol of Christ,
the Divine and Supernal Humanity.
Some people will suggest that an upright pentagram with a single
point upwards is “good” and a upside down pentagram with two points up is “evil” – and there are
many people in modern paganism and occultism who use the pentagram in this way, ascribing to it
these dualistic meanings; however, in ancient times this association was not necessarily given to the
pentagram, and in our own mystical and symbolic language it does not exactly bear such opposing
meanings. Rather, the “inverse pentagram” represents the influx of Divine Light and the Supernal
Chrism from above, as at the baptism of Adonai Yeshua when the Dove of the Holy Spirit descending
upon him, and at the Pentecost, when the Holy Tongues of Fire descended upon the disciples – but as
something needing to be integrated, it also represents the principle of judgment and the wrathful face
of the Holy Shekinah, as we see with Adonai Yeshua in the temptation immediately following the
advent of the Spirit of Messiah at the baptism. Contrasting and complementing this meaning of the
inverse pentagram, the “upright pentagram” represents the Divine Presence and Power integrated –
the reintegration of the soul to the Light Continuum, and the Light-presence (Christ) and Light-power
(Holy Spirit) embodied; the fruition of the Great Vision of Melchizedek.
Thus, like the Sacred Hexagram (or Star of David) and the Cross, the Pentagram is a sacred and holy
symbol to us and is used in prayer, meditation and ritual within our tradition.
The five points of the pentagram correspond to the five elements and to the five letters in the Blessed
Name of Yeshua, and the Holy Name of Yeshua is typically intoned when we trace pentagrams,
whether traced in the air or upon the earth. In our lineage, taking the image of the upright pentagram
in front of you, the upper point corresponds to the letter Shin and the element of Spirit-Space, the
upper right point corresponds to Vau and the element of Air, and the lower right point to the letter
Yod and element of Fire; the upper left point corresponds to the first letter He and element of Water,
and the lower left point to the final letter He and element of Earth. Thus, the “masculine elements” are
on the right and the “feminine elements” are on the left, and Spirit-Space is in the middle in much the
same way as we see on the Tree of Life with the three Holy Pillars.
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If we are using the Sacred Pentagram to work with the Four Winds or Elemental Forces, to invoke we
simply trace the pentagram sunwise from the point corresponding to the attribute we are invoking, or
if banishing, then counter-sunwise, and as said when we are tracing the pentagram, usually the Blessed
Name of Yeshua is intoned, for that is the Divine Power of the Sacred Pentagram, the embodiment of
the Messiah, the Anointed of God.
There are two sacred rituals within the Art of the Temple of King Solomon that employ the Sacred
Pentagram, they have come to be called the “Lesser Banishing Ritual of the Pentagram” and “Greater
Ritual of the Pentagram.” Various versions of these two sacred rituals are shared by many different
esoteric orders of the Western Mystery Tradition, and though often dogmatic assertions are given as to
their origin, the assumption that they originate with a specific esoteric order generated in the late
nineteenth century, in fact these sacred rituals predate those organizations, their actual origin being
shrouded in mystery, as is common of things developed by secret societies.
In our own lineage, these sacred rituals, along with two associated with the Sacred Hexagram, have
been developed and refined as both mystical prayers and meditations, and as ceremonies for divine
theurgy or wonderworking – with them we learn to generate a Great Palace of Light for the sake of
rapturous union and the manifestation of the Light Realm on earth, and with them we learn to move
and direct Elemental and Celestial Forces.
The first sacred ritual of these four that is typically taught to a novice is the Lesser Banishing Ritual of
the Pentagram – essentially it serves as a method of purification, whether of oneself or a space around
oneself, and it serves as a method for creating a Sacred Circle and invoking the Four Winds in the form
of the Archangels. Basically, it serves the same purpose as a smudging ceremony – it is another way to
banish or purify oneself and one’s environment of negative spiritual forces and to create sacred space.
As it turns out, when the full art of the intonement of Divine Names, breathing and envisioning used in
this ritual is known and understood, it becomes a very powerful sacred ceremony that invokes the
Divine Presence and Power, and leave no shade or shadow.
When we are banishing usually we use the “magical dagger” – though when necessary we will take up
the magical sword; thus, typically, we use the dagger in this sacred ritual – but we may also use our
hand with no magical weapon in it, or we may use a holy feather, likewise, sometimes we may also use
the holy staff.
This is the first ritual given to novices not only because it is simple and straightforward, but because it
is a swift and effective means of creating Sacred Circle and for spiritual and psychic self-defense. You
see, when we begin to awaken the Divine Power in us, the Light-presence and Light-power, quite
naturally we will attract the attention of all manner of spiritual forces, including admixed and dark
forces, shades and shadows; it is rather like moths attracted by a flame or light in the midst of the
night, for in this world, and in the present darkness that tends to dominate it, that is exactly what we
are as we awaken our Soul of Light and generate the Body of Light. Thus, from the very outset it is
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good for the practitioner in the Way of Power to have a method to banish negativity and darkness, a
method of spiritual self-defense; indeed, for a magician and shaman is a spiritual warrior for the
people, as much as a light-bearer and healer: hence the very term “magical weapons.”
However, it is not just a matter of spiritual and psychic self-defense, but it is a matter of becoming
conscious of one’s own energy and the energy dimension around oneself in one’s environment –
likewise, as much as banishing negative and dark forces, it is an invocation of the Divine Light, one that
is rather like a lightening bolt, very swift and very effective when rightly performed, as an initiate
skilled with this sacred ritual could easily demonstrate.
(You would find the force of this ritual as taught and performed by initiates in the Order quite distinct
from what might be experienced elsewhere – amazingly so.)
The Lesser Banishing Ritual of the Pentagram
1. Face the East and perform the Kabbalistic Cross
2. Envision you arise in Body of Light as Lord Yeshua or Lady Mirya, and assume the attitude of the
spiritual warrior or exorcist.
3. Trace the banishing pentagram of Spirit-Space while intoning the Blessed Name, envisioning the
Sacred Star as either electric blue or flaming brilliance; then, intone the Name of Yahweh thrusting the
dagger through the pentagram envisioned before you and sending the pentagram into the infinite
space of the East, banishing all shades or shadows in the East.
4. With arm outstretched tracing the Sacred Circle in the air, go to the South and trace sacred
pentagram in the same way; then intone Name of Adonai, and send the pentagram into the South just
the same.
5. With arm outstretched tracing the Sacred Circle in the air, go to the West and again trace the sacred
pentagram; then intone Eheieh and send the pentagram into the West.
6. With arm outstretched tracing the Sacred Circle in the air, go to the North and trace the pentagram
as before; then intone AGLA and send the pentagram into the North.
7. With arm outstretched return to the East, completing the Sacred Circle and as you go intone Atoh
Givor Leolam Adonai, and arriving in the East proclaim: “You are heroic for the world, O Lord!”
(Envision a Circle of Holy Fire and Light on the ground around you and four Great Flaming Pentagrams
in the quarters of the Sacred Circle.)
8. Go to the center of the Sacred Circle (or else remain in the East) and assume the position of a
pentagram with your body, arms outstretched and feet set apart, and envision a Flaming Pentagram
surrounding your body and the Spiritual Sun shining in your heart, and intone: “To the East, Raphael; to
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the West, Gavriel; to the South, Michael; to the North, Uriel – for about me flames the Pentagram and
within me shines the Six-rayed Star.”
9. Perform the Kabbalistic Cross – this completes the sacred ritual.
If we wish to move more light-power in this ritual we can envision the Hebrew letters of the Divine
Names we intone vertically within the center of the pentagram; likewise, when we call upon the
archangels we envision them magically appearing, either as emanations from our Body of Light or
appearing of their own apart from us. (The archangels can be envision as pillars of colored light
corresponding to their direction, or they may be envision in anthropomorphic form or kerubic form,
with corresponding faces from Ezekiel’s vision – all as you are inclined.)
Once the ritual is complete we can pray and commune in the Divine Presence and Power, and also we
can ask the archangels to extend blessings and grace, and we may ask them to accomplish wonders,
praying for ourselves and for all beings.
Often, larger sacred ceremonies are begun with this ritual and concluded with this ritual – this sacred
ritual forming the opening and closing of the Sacred Circle.
When all Four Base Rituals are performed together, generating the Palace of Light or Sanctuary of
Light, this ritual generates the Foundation of the Palace, the Sacred Circle, the Greater Rituals generate
the Chambers, open the Gates and invoke the Divine Powers, and the Lesser Ritual of the Hexagram
celebrates the union the heaven and earth.
If the Four Base Rituals are performed on a regular basis with kavvanah and devekut, along with
regular prayer and meditation, they generate significant light-power and give strength to the Body of
Light, and you will find that spiritual beings-forces will naturally move in harmony with you and that
you experience a flow of auspicious circumstance in life – it can be truly amazing to witness and
experience.
Every day a magician and shaman will purify themselves and their environment, whether through a
banishing ritual such as this, or smudging ceremony, or by some other means; likewise, they will do so
before prayer and meditation, or other spiritual work, and often they will also do so following spiritual
work – in fact, they will do so upon rising in the morning and before laying down to sleep at night, just
as upon rising and before going to bed they will wash their face and hands with theurgic intention, as
well as before and after spiritual work for people. As it is written, “Who shall ascend the hill of Yahweh,
and who shall stand in the Holy Place? Those who have clean hands and pure hearts, who do not lift up
their souls to what is false, and do not swear deceitfully” (Psalm 24).
The Greater Ritual of the Pentagram
When the Sacred Circle has been generated with the Lesser Banishing Ritual of the Pentagram, the
Greater Ritual of the Pentagram is a way to call in the Four Winds or to open the Gates of the Elements
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– hence the “invocation of the elemental forces”. Generally, speaking, initiates do not take up the
Greater Rituals of the Pentagram and Hexagram until they are well established in the Lesser Rituals of
the Pentagram and Hexagram, and have developed a strong continuum of spiritual living and spiritual
practice; the same is true of other advanced practices, such as creating the Sacred Hexagram and
spirit-journeys, for example, only a tyro or dabbler will leap into them before the basics are in place, as
before a deep acquaintance with the Sacred Circle and other practices, in truth, creating the Sacred
Hexagram and going out on a spirit-journey with Divine Power is not possible – before taking up any
advanced practice a proper spiritual continuum must be developed and in place, so that it is from a
good foundation that we progress in our spiritual labor, at least if actual self-realization is our aim and
intention.
Essentially, when we take up advanced wonderworking practices we are invoking greater influxes of
the Divine Powers and spiritual forces – so, naturally, it is a very good idea to be certain that the vessel
or vehicle into which they will pour and through which they will move is ready to receive greater
influxes of energy, greater influxes of power. If we do not tend to the basics first, quite simply we may
be in for a very unpleasant surprise, and we would have reason to question our motivation or
intentions. Typically, before progressing into advanced practices we always take much time in prayer
and meditation about it, seeking the guidance of the Divine Mother and Holy Spirit – we ask the
Mother, and likewise, we will often ask our holy tzaddik and may even request a blessing or
empowerment from them for the most auspicious beginning.
 Independent practitioners, honorary initiates of the Order, need to remember that the
wonderworking art is traditionally studied and practiced under the direct supervision of an
experienced guide, so in independent practice when one does not have access to an actual
magician and shaman to serve as a guide it is good to take one’s time and not rush ahead
before it is time – I cannot give this warning strongly enough with regards to the Way or Power
or Wonderworking.
That said, when it is time, the Greater Rituals of the Pentagram and Hexagram are wonderful mystical
and magical ceremonies, calling upon Elemental and Celestial Forces, drawing those cosmic and
spiritual forces into the service of the Continuum of Light Transmission.
The Sacred Ritual
1. Perform the Kabbalistic Cross and assume the Image of the Partzuf in Body of Light, taking on the
attitude of the holy priest-king or priestess-queen.
2. In the East trace a Spirit-Space Pentagram while intoning IO Adonai; then place your hand in the
center of the pentagram and intone Eheieh – when you have done this, give the elemental gesture of
the Air, or a gesture as inspired by the Holy Spirit.
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3. Now trace the Air Pentagram while intoning the Yeheshuah; then in the center of the pentagram
trace the sign of Aquarius, while intoning Ruach Ha-Ruach; and then open the Gate with the intonation
of Yahweh, and give the LVX signs with your arms – L left arm extended out to your side with right arm
up above your head, V both arms up, and X arms across your chest.
4. As the Spiritual Sun move sunwise to the South, walking in beauty and holiness, and in the South
trace the Spirit-Space Pentagram as before, and placing your hand in its center, intone Eheieh; then
give the elemental gesture of Fire, or a gesture as inspired by the Holy Spirit;
5. Now trace the Fire Pentagram, while intoning the Yeheshuah; then trace the sign of Leo in it while
intoning Ruach Ha-Asch; then open the Gate with the intonation of Elohim and give the LVX signs.
6. As the Spiritual Sun go to the West and trace the Spirit-Space Pentagram as before, but when you
place your hand in the center intone AGLA; then give the elemental gesture of Water, or a gesture as
inspired by the Holy Spirit.
7. Now trace the Water Pentagram while vibrating Yehovashah; then trace the sign of Scorpio in the
center of the pentagram while intoning Ruach Ha-Maim; and then open the Gate with the intonation
of El and give the LVX signs.
8. As the Spiritual Sun go to the North and trace the Spirit-Space Pentagram as before, and then placing
your hand in the center of it intone AGLA; then give the elemental gesture of Earth, or a gesture as
inspired by the Holy Spirit.
9. Now trace the Earth Pentagram while intoning Yehovashah; then trace the sign of Taurus in the
center of it while intoning Ruach Ha-Eretz; and then open the Gate with the intonation of Adonai, and
give the LVX signs.
10. As the Spiritual Sun shining in the world go again into the East and as inspired invoke the influx of
the Divine Light, the Light of the True Cross, and invite and welcome the Holy Shekinah of Messiah;
seal this movement with a blessing upon all beings and the Kabbalistic Cross (If you have invoked with
mystical intention, this completes the rite; but if you have invoked with theurgic intention, to engage in
wonderworking, then you would perform the working you intend and when you are done you would
perform a complete banishing and closing of the Gates – invoking and banishing is the same, but
invoking the pentagrams are traced sunwise, clockwise, and banishing counter-sunwise, counter-
clockwise. The ritual may be performed to invoke or to banish, banishing representing a purification of
the elements, invoking a calling upon their spiritual and magical powers.)
 The wand and cup are typically used for this sacred ritual, though sometimes we will use the
corresponding magical weapon for the invocation of each direction, or sometimes we will use
the holy staff.
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This is the basic form of the ritual, though it can be greatly expanded upon – for in each direction we
can invoke the entire “hierarchy” of spiritual beings-forces corresponding to that direction, as outlined
in the post on “The Sacred Circle and Four Winds”; likewise, instead of performing the whole
ceremony, we could very well invoke only a single Gate or Elemental Force for a specific theurgic
working, the Greater Rituals providing us with a way to invoke specific Elemental and Celestial Forces
when we have need to do so. Generally speaking, once initiates are familiar with the basic form of the
Four Base Rituals they are very creative in their adaptation and modification of them for the sake of
various movements of wonderworking – they form something of a template off of which the initiate
works as inspired by the Holy Spirit.
At first these ceremonies are performed outwardly with the physical, but with some experience and
spiritual development adepts also learn to perform them in the inner dimensions, projecting the Body
of Light and enacting the sacred ritual – in so doing they can generate the full force of the Divine
Presence and Power in other locations at a distance, increasing their capacity to lend invisible and
spiritual assistance.
It should be said that in our tradition we do not perform wonderworking movements or theurgic rituals
for the sake of our own self-interests or selfish ambitions; we can acquire everything we need for
ourselves through prayer and meditation, requesting of the Divine Mother all that we need for life
abundant and the Great Work – rather, in our tradition we enact wonderworking for others, for the
sake of the people, for all our relations, all beings. Essentially, it is how we extend invisible and spiritual
assistance to others – most often in secret, and typically when our help has been invoked, or when the
Mother Spirit inspires us.
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Or Ofan Ha-Kodesh: Light Wheel of Holiness
The pinnacle of the Sacred Circle is the Circle of Great Standing
Stones and the Holy Light Wheel. A Circle of Great Standing
Stones, however, is very rare, for it requires the resources and
ability to move enormous stones into position in Sacred Circle,
great earth-keeping stones that are not easily moved; on the other
hand, the Light Wheel can be created by an individual acting alone
or by a group, and does not require immense stones for its
formation – rather thirty-five stones of a manageable size are
used.
Essentially, the Circle of Great Standing Stones and the Holy Light
Wheel represent the Sacred Circle manifest for the Great
Convocation, the gathering of all spiritual forces or powers in the
Holy Shekinah, the Divine Presence and Power; hence, the
gathering of Great Powers – as a result it is a way initiates can
create a Place of Power in the earth, a holy sanctuary for all the
people, all beings.
There is really no need to speak much of how a Circle of Great Standing Stones is created, for it is rarely
something very practical; however we can say that a gathering of a certain number of earth-keeping
quartz crystals of a manageable size can manifest the presence and power of a Circle of Great Standing
Stones – which is part of the vision and spiritual labor of our Fellowship.
What is worthy of speaking in great detail about is the creation of the “Holy Light Wheel”, for it is
completely practical and is very powerful, and there is much that can be shared about it, for the
creation of the Light Wheel is a spiritual practice at the very heart of our wonderworking art. Basically
speaking, it is an earth-talisman that represents the entire Universe and the Holy One in union – the
Entirety and Pleroma of Light, and it represents the Human One as a microcosm and the Universe
Divine as the macrocosm completely inseparable from one another; it is a symbol of all life in the
Divine and the Divine in all life – the truth of the Holy Communion, the Holy Remembrance of the
Divine I Am.
The Light Wheel can be created and generated by a magician and shaman working solo, but it can also
be created by a circle of people, initiates acting together in accord, and when the creation of the Light
Wheel is led by a holy tzaddik and their sacred circle of companions work together to create a Wheel of
Light, it is believed to be most auspicious and powerful – it is said that they embody the presence and
power of the Angel of the Holy Shekinah, Sandalfon, and the Holy Ashim, Souls of Fire, and that they
form the Holy Vessel for the influx of Supernal Light from Metatron, the Angel of the Supernal Crown,
manifesting the Divine Glory of the Archangel of the Messiah, Hua or IAO; yet more it is said that they
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act as the Image of the Great Seth (Shin-Tau), the Mystical Body of the Risen Messiah, the Merkavah of
the Shekinah of Messiah.
Indeed, when many people gather for the formation of a Light Wheel it is like the Comity of Stars
manifest in the Earth Mother, and when many people visit and work within a Light Wheel, tending to
its generation, it becomes a physical vehicle of Light Transmission manifest upon the earth, the
influence and blessings of which pervade the entire region it is created in, and extend well beyond,
reaching our to peoples of distant lands in this world and in hidden worlds beyond.
The ideal of the Light Wheel can be found in wisdom traditions throughout the world – the ideal of the
Sacred Circle taken to its highest arch, the representation of the Divine or Enlightened Universe, the
Divine Kingdom; one is reminded of the Sri Yantra in Hinduism, or of mandalas in Vajrayana Buddhism,
such as the famed Kala Chakra Mandala, or the Medicine Wheel of Native American traditions, which is
a direct parallel to the Light Wheel of our tradition.
The Wheel of Light is oriented to the cardinal directions and is composed of a Circle within a Circle,
connected by lines of stones that form a Holy Cross within the Sacred Circle, and within the Inner Circle
there is a most sacred stone representing God, the True Light, and the emanation of the True Light as
the Spiritual Sun, the Messiah. It is formed of thirty-five sacred stones, each of which has a depth of
multi-layered meaning, the whole Light Wheel reflecting the entire Christian Gnostic and Kabbalistic
cosmology.
The stone in the center is Ain Sof, the Infinite, and it is Keter, the Holy Crown, or Ratzon, the Divine
Will/Desire, and it is the pure emanation of Ratzon as Tiferet, Divine Beauty, the Human One of Light,
the Spiritual Sun; although the Outer Circle represents Malkut, the Divine Sovereignty, Divine
Providence, so also does the Center, for as it has been said by the masters of the tradition, “Keter is in
Malkut and Malkut is in Keter.”
This sacred stone in the center is surrounded by six stones – as in the Sacred Hexagram, the Spiritual
Sun is in the center with the six planets of ancient astrology orbiting it; all of this within the Wheel of
Mazlot, the Wheel of Zodiacal Signs, the Star Gates of the Pleroma of Light above, which constitutes
the Eighth Heaven, the Supernal Abode. The circle of twelve sacred stones, at the same time, are the
Twelve Saviors spoken of in Pistis Sophia, the archetypes of the Human One of Light, and the seven
sacred stones within this great circle are the Interior Stars of the Human One of Light – it is all the Body
of the Human One of Light, this Holy Wheel of Light.
Yet, the Outer Circle is the play of the Great Elemental Forces that compose all, and that form the
Good Earth, just as are the lines of sacred stones forming the Holy Cross that unites the Outer and
Inner Circle; these lines of four stones each are permutations of the Great Name of Yahweh, but they
are also the play of countless dimensions in-between the supernal and material dimensions, and the
countless realms, worlds and universes of sentient existence that are manifest in them.
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The lines of four stones going to the South are the permutations beginning with Yod, from center to
circumference they are Atzilut of Atzilut, Beriyah of Atzilut, Yetzirah of Atzilut and Asiyah of Atzilut; the
four stones going to the West are the permutations beginning with the first He, Atzilut of Beriyah,
Beriyah of Beriyah, Yetzirah of Beriyah and Asiyah of Beriyah; the four stones going to the East are the
permutations beginning with Vau, Atzilut of Yetzirah, Beriyah of Yetzirah, Yetzirah of Yetzirah and
Asiyah of Yetzirah; and the line of stones going to the North are the permutations beginning with the
final He, Atzilut of Asiyah, Beriyah of Asiyah, Yetzirah of Asiyah and Asiyah of Asiyah. What this means
can only be known and understood through sight into the World of the Holy Spirit and through the
experience of Supernal or Supramental Consciousness, Messianic Consciousness.
Here we must say, “Shin of the Blessed Name of Yeshua is in the Center.”
There is something more to be said of the Outer Circle of Twelve Stones – on one hand they are the
twelve cycles within the Solar Year, the Solar Aeon, but with the center stone, they are also the
thirteen moons within the Solar Year, the Lunar Aeons; sun and moon are the two channel-ways, and
the third, the Middle Channel-Way, is in the Center.
The Outer Circle of Twelve Stones is laid out according to the Elemental Forces to which the Zodiacal
Signs correspond, representing the grounding and embodiment of the Supernal Influx (Shefa) in our
Earthly Mother, and following the attribute of the Great Name (Tetragrammaton – Yahweh) to the
Directions of the Sacred Circle. The Fixed Signs of Leo, Scorpio, Aquarius and Taurus are in the cardinal
directions South, West, East and North, respectively, and they are followed in their quarters by the
Mutable and Cardinal Signs of the corresponding element. Thus, Leo is the Southern Stone, the stone
following being Sagittarius and the next Aries; Scorpio is the Western Stone, followed by Pisces and
Cancer; Aquarius is the Eastern Stone, followed by Gemini and Libra; and Taurus is the Northern Stone,
followed by Virgo and then Capricorn.
(The Four Great Kerubim and Four Winds also correspond to the sacred Stones in the Cardinal
Direction.)
In this layout, not following the actual pattern of the Solar Year, there is an intentional play of space-
time magic within the Light Wheel – an awareness of space and time as nonlinear, fluid and flowing,
and so also the entire magical display of reality, the Reality-Truth-Continuum, as nonlinear, non-dual.
Base upon this Sacred Pattern of the Light Wheel are all manner of mystical contemplations and holy
meditations, and all manner of sacred wonderworking ceremonies, are generated – as much as sacred
ground, sacred sanctuary, the Light Wheel is a teaching glyph, like the glyph of the Tree of Life, but one
that you can physically enter and experience, and one in which you can take up spiritual work in the
Continuum. In much the same way as the Tree of Life, there are endless attributes and
correspondences, and endless teachings on spiritual and esoteric mysteries within the Wheel of Light,
Wheel of Life Divine.
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Creating & Generating the Holy Light Wheel
It is possible to create a Light Wheel for a specific wonderworking or pray-meditation as a relatively
simple process, then to dismantle it afterwards; likewise, it is possible to ground or “earth” a Light
Wheel with less force through a rather straightforward and simple ceremony of placing the sacred
stones. Usually, in the Sophian tradition, however, that is not our way with the Holy Light Wheel, for
we can always create other forms of the Sacred Circle to accomplish such spiritual movements;
generally speaking, when we create and generate a Light Wheel we intend to ground and earth it (or
“anchor” it) with full force, and we intend it to remain in place for a prolonged period of time – in this
way we keep it holy and sacred, fully effective and fully powerful to us, and do not trivialize or degrade
the formation of the Holy Light Wheel.
The creation and generation of a Light Wheel manifest with full force is something of a process – it is a
journey in the Holy Spirit, one inspired and led by Mother Spirit, and it is she who calls and empowers
us to it, and who ultimately accomplishes the spiritual labor of creating, generating and manifesting
the Light Wheel.
Essentially, it proceeds through the stages of conception, gestation and giving birth, all in the womb of
the Mother Spirit, all begun by a Light Seed of the Heavenly Father cast into the Soul of the Human
One, the Supernal Chrism, the Spirit of Messiah.

The Holy Light Wheel is the Body of the Risen Messiah, the radiant display of the Shekinah of Messiah;
it is a Merkavah of Supernal Grace – whom but the Holy Spirit can manifest such a thing?
To create and generate a Light Wheel, we must wait upon the Spirit of Yahweh, we must wait upon the
Holy Spirit – she must move us to do so, or else it is not to be done.
When the Holy Spirit conceives of the creation of a Holy Light Wheel in the mind and heart of a
wonderworker, or in the soul of a holy tzaddik, she or he will set themselves into a continuum of self-
purification, seeking to be completely open and sensitive to the Holy Spirit in the Way, seeking to abide
in an active and dynamic surrender, letting the Light-presence (Messiah) and Light-power (Holy Spirit)
move with, in and through them.
They must be shown the place where the Light Wheel is to be created – whether in dream or vision, or
by direct knowing; it is not just created anywhere, but in only a positive and secluded place, one that is
chosen by the Mother Spirit, one destined to it – being shown such a place, the magician and shaman
will go and perform smudging ceremony there, and they will go pray and meditate there, and they will
create Sacred Circle there, and perform sacred ceremony there, running and returning from that place
for a period of time, preparing that place as sacred and holy ground, cultivating that place, as it were,
in Holy Communion.
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While they are running and returning in this way, if they do not have thirty-five sacred stones already,
then they will gather the sacred stones, and as they gather them they will take them to the place the
Spirit of Yahweh has shown them, placing them North of where the Light Wheel is to be created. When
all of the sacred stones are gathered, all being gathered in a sacred manner, and all being purified and
consecrated, well received and uplifted, they will seek an auspicious time for the creation of the Holy
Light Wheel, and they will look to the Holy Spirit to reveal this – this will entail a continuum of prayer
and meditation, and whatever sacred ceremonies they are guided to perform, and it may also include a
vision quest, seeking a vision of the spiritual work intended in the formation of the Light Wheel, or
seeking the intention of its formation for the people and the land.
In this process, typically, they will perform sacred ceremonies to remove all obstructions, to banish all
shades and shadows from the movement, and to generate auspicious circumstances surrounding the
Ceremony of Creating and Generating the Light Wheel; often this may include a “Sacred Rite of Fire
Offering”, which although taught within the Order of St. Mary Magdalene, is a sacred rite of the Order
of St. Uriel – one of the principle ways that auspicious circumstances for works of wonder are
generated by the active magician and shaman. This sacred ceremony is typically performed outdoors in
a fire pit especially dug for it, under the starry night sky, but at times it may also be performed in a
hearth, a fireplace in a home.
Approaching the time for the creation of the Light Wheel the magician and shaman may lead their
people, their spiritual companions, in worship in that place that is to become Makom, the Dwelling
Place; they may lead drumming circles there and Wedding Feasts, and or various sacred ceremonies as
inspired, always in celebration and joy, always in praise and thanksgiving.
When an auspicious or fortunate time appears, and auspicious or fortune circumstances are present,
the magician and shaman will call their people to the Ceremony of Creating and Generating the Holy
Light Wheel.
First, there will be prayer and meditation in that place, worship of the Holy One of Being in Spirit and
Truth, and a proclamation of sacred intention of the gathering and ceremony before the presence of
Ha-Shem and the Divine Powers; and there will be a smudging ceremony, the magician and shaman
purifying her or himself, and then their people, coupled with prayers for blessing and empowerment
from the Divine Mother to create and generate the Light Wheel.
When this is done, everyone will walk counter-sunwise in a circle around the area that the Light Wheel
will be created in, usually with rattles or other instruments, shouting for joy, singing, chanting, praising
the Holy One, and driving away all unclean and dark spirits, all negative influences.
Then a strong cord will be tied to the holy staff of the tzaddik, and a stick collected for this purpose will
be tied to the other end of the cord, the cord being the length of the intended Sacred Circle from
center to circumference; standing in the center with holy staff, the tzaddik will pass the tracing stick to
a close companion, and with it the Sacred Circle will be measured and traced, and as it is traced
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sunwise, the holy tzaddik will lead the people in the chant of the Divine Names following the Path of
the Lightening Bolt.
When the Sacred Circle is traced on the ground, it will be marked out with white powder, usually flour;
and there will be silent prayer while this is done – then a pinch of salt will be offered to all directions,
above, below, south, west, east and north, and the words of Adonai Yeshua of the human ones, the
living ones, as the “salt of the earth” will be remembered, and Wisdom in Earth Mother will be
remembered, while casting out all unclean and evil spirits. Once the six pinches of salt are offered,
then the ground within the Sacred Circle is sprinkled very lightly with salt; when this is done, then
blessed or holy water is offered in a similar way, and the ground within the Sacred Circle is sprinkled
with holy water – usually using a sprig of fragrant Cedar, or some other sacred herb (the tracing stick is
also often Cedar). As this is done there is remembrance of the teachings of Adonai Messiah on rebirth
from above, rebirth through water and the Spirit.
Then, there is an offering of holy oil – consecrated olive oil, and olive oil is poured upon the Sacred
Circle, and in the Center of the Sacred Circle; remembering the Fire of Pentecost, and the Supernal
Chrism that comes through baptism in the Holy Spirit, the reception of the Holy Spirit – the holy
tzaddik will anoint all who are present and breathe upon them the Radiant Holy Breath of God.
When sacred stones are brought in, they are brought by way of the Northern Direction, by the power
of the Wind of Knowing and Seeing Yahweh; the stone is taken to the Center, and going out to the
Southern Direction, the place of the Wind of Council and Might, each stone is walked around the
Sacred Circle eight times, then brought back to the Center, offered to the Heavenly Father and then to
the Earthly Mother, and then to the Four Directions, South, West, East and North, and then it is taken
to its place and set there. When a stone is walked in, offered, honored and set into place, the bearer of
the sacred stone departs the Sacred Circle, save for the holy tzaddik who remains within the Sacred
Circle. As each stone walked into the Sacred Circle, prayers and chants corresponding to the meaning
and power of that sacred stone are offered, all as inspired by the Holy Spirit, and the sacred stones are
carried at the heart or navel, though the Center Stone is usually carried at the brow of the holy tzaddik,
and the last at the navel of the holy tzaddik. (There is usually a staff bearer that tends to the holy staff
while the tzaddik is engaged.)
The first stone set into place is the Center Stone, the True Light Stone, and it is walked in by the holy
tzaddik; then the sacred stones of the Four Directions are walked in, the Four Great Guardians and
Guides; then the Holy Six of the Inner Circle surrounding the Center are walked in – the Star of David
they form oriented South-North, the Shabbatai point South and Levanah point North (they are set in
the order of the invoking Shabbatai Hexagram); then the sacred stones that will form the Holy Cross
are walked in, first the stones nearest to the Center, following the pattern of South, West, East and
North, and proceeding outward to the next stones in the arms of the Holy Cross, ending in those
furthest away from the Center and Inner Circle; finally, the sacred stones of the Mutable Signs are
walked in, following the same pattern, and then the sacred stones of the Cardinal Signs. The holy
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tzaddik walks the first and last stones into the Sacred Circle, and with the last sacred stone there is the
remembrance of the saying of Yeshua Messiah, “The first shall be the last, and the last shall be the
first”; also, “I am, Alef and Tau, the first and last, the beginning and the end – Blessed are those who
wash their robes, so that they will have the right to the Tree of Life and may enter the Holy City by the
Gates.”
At this point, the magician and shaman, the holy tzaddik, calls in the Divine Powers – all Powers,
Elemental and Celestial, all of the archangels and orders of angels of the Heavenly Father, and all of the
angels of the Earthly Mother; they perform a sacred rite of the Great Convocation in one form or
another; for example, all Four Base Rituals might be used, or another means – once this is done, the
holy tzaddik wick proclaim, “Behold the Light Realm manifest on earth, the Great Palace of Lights, the
Holy Wheel of Light, the City of God, New Jerusalem; come my mothers and my fathers, my sisters and
my brothers, and my little ones, all my relations – come all you who seek to enter into the Bridal
Chamber, who seek to abide in the Pleroma of Light, you are invited and you are welcomed, please
enter and abide!”
All who are present enter into the Holy Light Wheel, they enter by way of the North, riding the Wind of
Knowing and Seeing Yahweh, and they pass sunwise fanning out within the Sacred Circle, spacing
themselves evenly within the Sacred Circle, the holy tzaddik standing in the Secret Center – all will be
called to offer up prayers and invocations as they are inspired, and all will be called to offer up praise
and thanksgiving to El Elyon, the Messiah and Holy Shekinah, and a Holy Wedding Feast will be
celebrated (sometimes, as a prelude to the Wedding Feast, something like the Round Dance of the
Cross is performed).
When all have partaken of the bread and wine, some bread and wine is offered to all directions, then
the remainder is carried out of the Light Wheel to the South and put out as an offering to all beings, as
an extension of the Divine Light.
All then depart the Light Wheel going towards the South, and the holy tzaddik seals the Gates of Light,
but “does not banish”; there is no banishing within the Holy Light Wheel, for no shade nor shadow can
enter and remain in it, but all the enters within this Sacred Circle is within the Pleroma of Light above
and below – it is as the holy of holies, it is holy and sacred ground, the Place of Meeting Yahweh,
Makom. (In the departure, prayers for the blessing of all beings are spoken, and prayers for the Divine
Rapture, the Resurrection and Ascension of this Good Earth; to this noble ideal the Light Wheel is
dedicated.)
 Something of a reversal of this sacred ceremony is used if ever the Light Wheel is to be taken
down, and only then is there ever banishing done in this Sacred Circle.
It is in this way that a Holy Light Wheel is made manifest, and when ordained by the Holy One and
brought about by the Holy Spirit, it is truly a Great Work; of this we shall say, “Vehayah, and it shall
come to pass,” and we shall say, “Amen.” Hallelu Yah!
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Working Within the Holy Light Wheel
There is much to be said of working within a Holy Light Wheel once it has been created and generated
– we go to it for prayer and meditation, and sacred ceremony, and we go to it for worship, to
commune with the Divine Presence and Power; we go to it for clarity, strength and healing; we go to it
for insight, knowledge and understanding; we go to it to center, ground and reorient – to gain
guidance or our sense of direction; and we go to it to work wonders for all our relations, to extend
blessings and the Light of the True Cross, the Great Seth.
Always, we smudge or purify ourselves before entering into this holy and sacred ground, and always
we enter it in a sacred manner, walking to it in beauty and holiness; and to enter into it we must have
some offering and some “Gate Key”, some sacred object or magical weapon – we do not enter it empty
handed, for as it is taught by the holy ones, “The blessing of the Spirit of Yahweh does not rest upon an
empty table; likewise, the Holy Shekinah does not come to rest upon a depressed person.” (This is not
to say that we cannot enter the Wheel of Light seeking healing from such things as depression – we
can and we do.)
We can enter the Light Wheel from any direction, and the direction by which we enter into it will
correspond to the spiritual work or wonder to be done – we enter riding the Holy Wind that
corresponds to our intention; depending upon the spiritual work that is done, and the guidance of the
Holy Spirit, we may depart the Light Wheel by another direction. When we are within the Light Wheel
we always walk sunwise; if there is ever any counter-sunwise walking to be done, it is done outside the
Light Wheel, never within it.
(In this sense the Holy Light Wheel is different than the Circle of Great Standing Stones, for there is
both invoking and banishing in the Circle of Great Standing Stones, and there is a movement sunwise
and counter-sunwise in it.)
There is much more to be shared of the Holy Light Wheel, but this forms a basic introduction to the
Light Wheel, and to its creation, generation and the way of working in it.



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Divine Names & the Light Wheel
There are Divine Names attributed to the Light Wheel, to the various sacred
stones that compose it – knowledge of these Divine Names, of course, becomes a
way of activating the Wheel of Light and opening the Gates of Light – the outer
teachings on the Divine Names are as follows.
The Name corresponding to the entire Light Wheel is Or Ain Sof and El Elyon, and
likewise Yah Yahweh, Ah-Yah-Weh, Adonai Melekh and Adonai Ha-Eretz; also
Adonai Yeshua Messiah, Shekinah Ha-Messiah and AGLA.
The Name corresponding to the True Light Stone is Ain Sof, Eheieh, Yahweh, Yahweh Elohenu, Yeshua
Messiah, Adonai Messiah, Melekh Messiah, and Adonai; also IAO.
The Names corresponding to the Six Holy Stones surrounding the Sacred Center are those of the
Hexagrams in the Greater Ritual of the Hexagram: Ararita corresponds to the Six altogether, then
Yahweh Elohim, El, Elohim, Yahweh Tzavaot, Elohim Tzavaot and El Shaddai, Binah to Yesod.
The Names corresponding to the directions are those taught in the Lesser and Greater Rituals of the
Pentagram: Yahweh, Adonai, Eheieh, AGLA; and Yahweh, Elohim, El and Adonai (East, West, South and
North, respectively); also the Name of the Winds and Holy Archangels.
The Name of the twelve is Yahweh Elohim Tzavaot, Adonai, and Kallah Messiah; also, the 72 Names of
God.
The stones forming the arms of the Holy Cross give a chant that activates and opens the four Great
Gates: the chant of the East is Vey-Yah, Va-Hu, Vey-Va, Va-Ho; the Chant of the South is Yah-Yah, Yo-
Ho, Yah-Vey, Yu-Hu; the chant of the West is Hey-Yah, Ha-Ha, Ho-Vo, Hu-Hu; and the chant of the
North is He-Yo, Ho-Ho, Hu-Vu, Ha-Ha. These correspond to the sixteen sacred stones forming the arms
of the Holy Cross. (There are other intonations with other vowel sounds, but these are the basic
intonations taught to the novice in work with the Light Wheel.)

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Entering the Light Wheel
When you go into the Light Wheel, before entering you purify
yourself in one way of another, and when you go, you go with some
offering, like tobacco, sage, fragrant cedar, or some other sacred
herb, and you take with you a Gate Key or Light Wheel Key, a sacred
object or magical weapon you will be working with in the Light
Wheel.
(When you go to a Light Wheel you may also want to bring the
Keeper of the Wheel some gift or offering – this is considered good
manners, like when you go to a magician and shaman seeking their
help with something. It is always good to avoid the “bread of
shame” and to dispel the delusion of lack.)
When you enter, you enter by way of the Direction corresponding to the work to be done, riding the
Holy Wind of that Direction, and you walk sunwise around the Sacred Circle within the Wheel,
returning to the place you entered; then you go to the Divine Center and give praise and thanks to the
Holy One, and you honor Sky Father and Earth Mother, and the Four Direction, then you return to the
place you entered, seating yourself there or standing there, taking up the prayers or work for which
you entered, and letting the Holy Spirit and Powers guide your working.
Once in the Light Wheel the Spirit and Powers may direct you to work in various Directions, and every
time you shift Directions you go sunwise, or else you go to the Center, and walk the Holy Cross to the
next Direction – you do not go counter-sunwise because the Light Wheel will close to you if you do.
In the Light Wheel we may rattle or drum, we may sing, dance and chant, we may pray or we may
meditate, or we may perform sacred ceremony – all as inspired by the Holy Spirit.
When we leave the Light Wheel we often go out by way of the Direction we entered, but we may also
shift Directions and go out another way – always, however, we are aware of all of our movements and
have conscious intention in all that we do, all as inspired by the Holy Spirit. (Shifting Directions we shift
the flow of Divine Power in our lives, which can bring about radical changes – wonders.)
It is possible that we may enter the Light Wheel for more than one spiritual work; however that
requires an initiate who is somewhat adept at working in the Holy Light Wheel – early on it is best to go
for one single work, and then depart, and if something more is to be done, reenter the Light Wheel
again, as for the first time.
We may walk the Sacred Circle, but it is also possible to walk the Holy Cross – there are works done
walking the Circle and works done walking the Cross; there are works done in the Center and works
done in the Directions – the more acquainted you become with the Light Wheel, the more you will
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know and understand the myriad works that cane be done and how they are done, all in the Mother
Spirit, coupled with a good spiritual education.
Gate Keys
Gate Keys can be almost any sacred or magical object that you are called to bring to the Light Wheel
and called to work with in the Light Wheel – but the object must be one that is rightly consecrated, and
that is rightly received and uplifted; it must be sacred and holy in the Light Continuum, and it must be
one held in a sacred manner.
Often one of the magical weapons will serve as a Gate Key, such as the elemental weapons, which have
a direct correspondence to the Gates of the Directions, also the holy staff, which corresponds to the
power of the entire Light Wheel, the powers of all of the sacred stones; even the magical sword might
be used as a Gate Key for works of divine protection and guardianship, though it is never used for
banishing in the Light Wheel.
Feathers and feather fans are frequently used as Gate Keys, and sometimes special fetishes are created
for working in the Light Wheel – as prayers to be taken up within it; also special magic or medicine
stones, or sacred quartz crystals are used, or sometimes a sacred drum or rattle. Truly, all manner of
sacred or magical objects might be used.
Often, in spiritual communities that create and generate a Holy Light Wheel initiates may even have a
Light Wheel wand that specially serves as a Gate Key – this is a want distinct from the magic wand
acting as an “elemental weapon,” it is usually larger, made from wood, with a sacred stone or crystals
bound on one end of it, perhaps with other magic powers or medicines attached to it, one especially
designed to move and direct energies or powers in the Light Wheel.
The Gate Key, as said, is used to activate the Light Wheel and open the Gates of Light – to draw upon
and direct the Divine Powers, but also whatever is used as a Gate Key will become “charged” or
empowered by the Light Wheel, thus sacred and magical objects are often carried into the Light Wheel
to be charged or empowered – prayer sticks and prayer bundles might be charged by taking them into
the Light Wheel, and a Light Wheel could very well be used to further empower magical weapons,
though anything taken in is already purified and consecrated before being charged in the Holy Light
Wheel.
Essentially, we enter into the Light Wheel to gather and direct the Divine Powers, to pray and to
meditate, but prayer and meditation in a Light Wheel includes the body, movement and gesture, the
body and Gate Key becoming the vehicle or channel of the Divine Powers through which they are
moved and directed as needed for wonderworking – hence, it is a place of sacred ceremony, “prayer
and meditation in action”.
The Directions & Riding the Winds
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When a Holy Light Wheel is properly created and generated in the material dimension of the earth it
appears in the astral dimension of earth, and it comes into being in the mental, higher vital, causal and
spiritual dimensions of the earth, drawing Light-power from the Supernal Dimension, the Pleroma of
Light; and in the Holy Light Wheel all Divine Powers of the Tree of Life are gathers, as though it is the
manifestation of Holy Malkut, the Divine Sovereignty, Divine Kingdom, in the material world. In truth,,
it is a Great Gate of Light, composed innumerable Gates of Light. Within the Holy Winds, the Radiant
Holy Breath of Creator, is the power of all of the Gates – they are all composed of the Winds, the force
of the Primordial and Cosmic Elements.
Thus, when we enter into this pinnacle of the Sacred Circle by way of one of the Directions, riding the
Holy Wind into the Circle, we walk in that Great Force and bear the magical powers of that Great
Force; once within the Light Wheel we may draw strength from any or all the Holy Winds, riding any or
all of them – but we enter riding a single Wind, we enter through kavvanah, focused attention, and
devekut, cleaving with our heart and mind, and whole being.
As said, the Wheel of Light is the “Magical Universe” – it is a place of the Meeting of Powers and Influx
of Power, and it is a Place of Flux, fluidity, mutability, transformation; magic, wonders, happen in this
Sacred Circle. Likewise, as said, it is the Light-body of the Human One – the divine fullness of the
Human One of Light (Messiah), it is our whole being. This is, perhaps, the most practical way of
beginning to know and understand the Light Wheel, and to know and understand how to take up
wonderworking in it.
At the Sacred Center of the Wheel is the Divine – our true point of orientation as an authentic human
being, and it is the place of Ratzon, the will and desire of the Divine for us, our own “True Will and
Love”; the force of conscious volition or will, the force of our conscious intention, is the activating and
directing power of all aspects of ourselves, all aspects of our consciousness or soul, our being; there, in
the Sacred Center, is our True Being and the Force of our Being, will-desire, will and love.
This is the essence of magic power or medicine power, it is our power to focus or concentrate, to hold
a conscious aim, or to set goals and achieve them, to initiate action on all levels, spiritual, mental,
emotional and physical, and to persevere and to complete actions, “perfect performance”. The force of
our will and love is what actualizes and realizes our being and consciousness, spiritual, mental,
emotional and physical; and when the force of our will and love is the Ratzon of the Holy One, the will
of the Divine becomes our own and we walk in the Holy Shekinah, the Divine Presence and Power, we
walk with all power, as we see with Yeshua Messiah and Kallah Messiah, the Anointed of God.
We go to the Sacred Center of the Wheel to discern the will of the Divine and to gather the strength of
will through which all is accomplished; to the extend that our dreams in life or our vision for our lives is
an expression of our will and desire, we also go to remember or clarify that dream or vision, to refocus
ourselves, to center and ground ourselves.
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Now the directions through which we may enter represent the four basic aspects of our being and
consciousness – four forces integral to life: the South is our spiritual being, the East our mental being,
the West our emotional being, and the North of physical being – whether entering the Holy Wheel for
a spiritual work on ourselves or a spiritual work for others, these correspondences will determine the
Holy Wind we choose to ride into the Wheel of Light. What aspects of being will we be working with, or
what aspects will we be calling upon?
Likewise, the Four Directions correspond to protection, wholeness, nourishment and growth,
respectively; of these, which reflects the nature of the spiritual work or wonder to be performed?
The South is the place of protection, it is the place of power, strength and courage; the full force of life,
full spectrum of energy; the attraction to good and repulsion to evil; endurance, perseverance, stick-to-
it-ness; determination, focus and directedness; the spiritual warrior and exorcist; commitment and
loyalty; integrity and ethics; contact with tzaddikim and maggidim; the “spine of the Dragon” and
“spine of Adam Kadmon”; the transfiguration; wonderworking power; adventure and travel; goal
setting; passion of will; control of appetites and self-discipline; gracefulness and majesty; generosity
and resource of energy; the vitality and enthusiasm of youth; noble ideals; overcoming fear, anger and
hatred; overcoming injustice and evil; power of the trickster or clown; awakening and uplifting the
Serpent Power; walking in a sacred manner; passionate involvement in life; dance and musical
development; the ability to set aside strong feelings in order to serve others; active kindness and
compassion; chivalry; repulsion at senseless violence; right use of power and dominion; victory and
success; prosperity and abundance; intensity; dynamism; the force of fire; standing and walking in
power. All of these might be reasons we would ride the Wind of Council and Might.
The East is the place of light, spontaneity, and initiation; it is new conception and new beginnings; it is
renewal and rebirth; insight and the ability to see clearly through complex situations, or in complex
subjects; seeing situations in perspective; intuitive perception; power of affirmation; purity, trust and
hope; the gathering of knowledge; the development of sound reason, logic and the intellect;
unconditional acceptance of others; innocence and guilelessness; warmth of spirit; truthfulness;
illumination, guidance and leadership; inspiration; healing arts; creative expression and art; spiritual
self-worth or divine pride; sight into the Pleroma of Light; power of the Eastern Star; trusting in your
own vision; attention to the present and to detail; study and contemplation; beautiful oration or
speech; “spell-speaking” and prophetic utterance; the ability to look and see; the concentration of
mind; birth and birthing; knowledge of mysteries; the resurrection and ascension; the power of radiant
holy breath; knowledge of the winged ones; the powers of the Face of the Human One and Face of
God; being present here and now; subtle and sublime joy; awareness of Sacred Unity, the Holy One;
the presence of awareness and pure radiant awareness; the power to discern; the force of air; insight
into New Jerusalem; “meeting the Lord in the Air.” All of these might be reasons we would ride the
Wind of Yahweh into the Sacred Circle.
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The West is the place of reflection, introspection, and the integration of our experience; feeling and
emotion; love; devotion to Heart Tzaddik; death and dying, and spiritual rebirth; the spirits of our
ancestors; dreams and visions and prophecy; deep contemplation; consolation; consolidation of
individual power; management of energy or power, and conservation of power; fasting; daily prayer
and meditation; communion; the ability to listen and hear; spiritual insight; relationships; devotion and
strength of faith; respect of elders; respect of wisdom; silence; the acceptance and power of
aloneness; the Day of Reckoning; the Empty Tomb; the Passion and Crucifixion; the descent of the
Messiah into Hades; works of destruction; ceremony; self-knowledge and understanding, tolerance of
others; patience; love of God; commitment to conscious development and evolution of oneself and the
people; prediction; life wisdom and love of wisdom; fullness of feeling; passionate emotions; respect
for the spiritual and life struggles of others, and desire to nurture, support and encourage others; self-
sacrifice, self offering; spirituality humility; worship; meeting oneself; spiritual retreat; joy in being;
insight into things hidden or “occult”; knowledge of karma and the tikkune of souls; transference of
consciousness; development of consciousness beyond the body; spirit-journeys and inner plane work –
crossing between worlds, walking between worlds; direct knowledge of the afterlife or in-betweens;
the power to bind and release souls; unification; blending or synthesis; translation of knowledge into
understanding and wisdom; intimate knowledge of the Divine Mother – especially Kali Imma, the Dark
Mother; knowledge of the Holy Bride, Kallah Messiah; mysteries of the Second Coming and
Apocalypse; awareness of creative evolution and fruition; wisdom of the Crone; the play of Light and
Shadow; the magic of the Void and Chaos; knowledge and understanding of metadimensional being;
going within; acceptance of the unknown and mystery; power of mystery and myth; depth of
consciousness; the force of water; flexibility, mutability, and fluidity; adaptation. These are reasons we
might ride the Wind of Wisdom and Understanding as we enter the Holy Wheel.
The North is the place of grounding, stability, remembrance, matrixing and sensation; the place of the
Cave of Machpelah, our ancestor’s ancestors, elder races or “star people”; calculation, calculated risk;
embodiment, or the Divine Incarnation; appearance; evocation; manifesting; problem solving; basic
survival issues; instincts; atavistic resurgence; shape-shifting; recreation; gathering; community;
completion, finishing what we start; speculation; interpretation; equal abiding; calm abiding;
detachment; organizing; the capacity for satisfaction and fulfillment; knowledge of the Human One
(Adam) and Mother of Life (Eve); knowledge of the Tree of Life; intuition made conscious; envisioning;
the Middle Way; Rainbow Body Attainment; ministry of the Risen Messiah; knowledge of heavens and
earths, as well as the hells; living in balance and harmony; being connected to one’s environment and
others; insight into how things fit together and how they are interdependent, interrelated and interact
with one another; knowledge of the Ain Nature; categorizing; recording; accounting; freedom from
seeking to know, understand and be somebody; self-acceptance; acceptance of the body and
incarnation; being comfortable in one’s own skin; uplifting holy sparks; moderation; righteousness;
walking in beauty and holiness; walking with Ha-Shem; elders; the Sacred Tau or Omega; devotion to
Root Tzaddik, actual discipleship or apprenticeship; capacity to remain centered and grounded; the
ability to ground things; weightlessness; joy in life and joy in work; good works; occupation and
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vocation; freedom from the delusion of lack; freedom from the bread of shame; freedom from lethargy
and apathy; the Great Exodus; liberation from the downward and backward pull; freedom from
personal history; living free; awareness of the Great Natural Perfection; non-dual realization; the
wisdom of the Merkavah, the Chariot; knowledge of Holy Vessels; the power of the Midnight Sun;
abiding wisdom; integration of wisdom; the magic power to make a golem; talismanic magic;
sympathetic magic; knowledge of correspondences; the force of earth; fruition of enlightenment and
liberation, self-realization. These are some reasons we might ride the Wind of Knowing and Seeing
Yahweh into the Holy Light Wheel.
The direction by which we enter into the Holy Wheel and the Wind we ride is all a question of our
intention for entering and the spiritual work to be done – with clear and consciousness intention, the
appropriate Direction and Wind becomes clear.
Calling Holy Angels and Guides in Spirit
As well as riding a Holy Wind into the Sacred Circle we may also call upon holy angels of our Heavenly
Father and Earthly Mother to guide us; hence call upon our guides in Spirit. Everyone has a holy
guardian angel and many guides in Spirit to help them in their spiritual labor and journey – we are
interconnected with holy and divine beings, and with many spirits or powers, including the spirits of
our ancestors. Consciously calling upon them and invoking them, and asking for their help, they are
swift to come and help us, much like calling upon our holy tzaddik, who will never refuse us assistance
in the Spirit; aloneness may be the truth of being, the truth of all as one, the Holy One, but truly, the
One is manifest as Many, and we are never alone in our life or the afterlife – throughout the journey of
the soul we have good company in the Divine Light, we need only become open and sensitive to divine
assistance. Through conscious invocation and asking we become open and sensitive, able to receive
help, blessings and empowerments.
Our holy guardian angel and guides in Spirit are, in fact, with us and helping us all of the time – but the
assistance that they can offer is far more limited when we are unconscious of them and do not invoke
them and ask for help; it is much like a person who knows and has access to a holy tzaddik, a magician
and shaman, but who refuses to go to them for initiation and help – a tzaddik will extend invisible and
spiritual assistance in spite of our pride, arrogance and stubbornness, but we will receive far more help
if we would humble ourselves to go to them and ask for it, for only then can they render full assistance,
respecting and honoring our own free will and the law. It is exactly the same with our holy guardian
angel and guides in Spirit, or any of the Divine Powers – the more we invoke and ask of them, the more
we become open and sensitive to them, the more help they can offer us.
This is the very nature of entering into the Light Wheel – we are not attempting to perform
wonderworking alone, but rather we are seeking to call upon the Shekinah and Divine Powers to help
us; we are taking up a co-labor in the Holy Spirit for the sake of the people all our relations. Therefore,
as we go to the Light Wheel we will asks our guardian angel and guides in Spirit to go with us and help
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us accomplish the spiritual work or wonders we seek to perform – in so doing we will find many
wonders will transpire.
In terms of “angels” and “spirit-guides” we must only say one thing – be certain to put spirits to the
test and not to follow the guidance of just any spirit; all are not necessarily of the Divine Light or God,
and all do not have your best interest in mind – there are many false lights and deceiving spirits,
admixed and dark spirits. The cultivation of spiritual discernment is very important in the
wonderworking art. Though, indeed, there may be cause for us to enlist the help of admixed and even
dark forces at times, seeking to uplift and redeem them as with all our relations, they are not spiritual
forces we seek advice or guidance from under any circumstances.
Here we may give some clue in the discernment of spirit – holy and divine beings, and spirits of
righteousness, are never going to flatter you, or bolster pride and arrogance, or encourage you to feel
superior to others, or make great claims of yourself; they will not tell you things contradicting the
teachings of authentic wisdom traditions; they will not encourage self-cherishing and selfish ambition;
they will not encourage you to put your spiritual gifts or magic power up for sale – if you do they will
stop helping you!; they will not encourage you in violence or harming others; they will not encourage
shades and shadows, or anything klippotic in you; rather, they will invoke active love and compassion,
and instruct you in righteousness, justice, and seek to draw out the good that is in you, and as much as
encourage what is good they will reflect to you what does not accord with the Truth and Light in you,
and encourage you in the tikkune-healing of your soul – the will encourage all virtues and discourage
all vices, especially encouraging you to love and to attend to the well-being and welfare of others more
than your own self-interests. In other words, to discern spirits you need only see what contact with
them invokes and encourages in your mind, heart and life – that will reveal everything if you are open
and honest with yourself and Creator.
In sharing this I do not mean to be dire or doomful, but rather to share a very important teaching in the
art of wonderworking; after all, when we dance in the Way of Power it is very easy to become self-
intoxicated and be lead astray – as much as leading to the enlightenment and liberation of the soul, it
could also serve to tighten the knots of our bondage to egotism or self-cherishing. Thus, quite
naturally, we must be on guard against this, being rigorously open and honest with ourselves, so as not
to fall into self-deceptions as we take up the Way or Power in service to the people.
That said, exercising the intelligence of our heart and our capacity for spiritual discernment, it is good
to get acquainted with our guardian angel and luminous guides in the Spirit, and to invoke them and
ask for their insight and help in our spiritual life and practice – when we go to the Light Wheel we
definitely want to call upon them so that they go with us and help us in our spiritual work.
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The Twelve Sacred Stones: Permutations of Ha-Shem & Wings of the Winds
There are permutations of the Great Name of God attributed to the
twelve sacred stones of the Outer Circle of the Light Wheel, and there are
Wings of the Winds attributed to them, an angel of mercy and an angel of
wrath. The following are the permutations and names of the holy angels
of God as given in the tradition:
The Leo Stone: IVHH; the angel of mercy, Kalyah, the angel of wrath,
Yalakael.
The Sagittarius Stone: IHHV; the angel of mercy, Katzahyah; angel of
wrath, Hetzekael.
The Aries Stone: IHVH; the angel of mercy, Ket-Hael; the angel of wrath, Hatakiel.
The Scorpio Stone: HHIV; the angel of mercy, Dabyah; the angel of wrath, Badiel.
The Pisces Stone: HVIH ; the angel of mercy, Demuiel; the angel of wrath, Vemdayah.
The Cancer Stone: HVHI; the angel of mercy, Dauyah; the angel of wrath, Yodiel.
The Aquarius Stone: VIHH; the angel of mercy, Vayahvayah; the angel of wrath, Veihael.
The Gemini Stone: VHHI; the angel of mercy, Vehael; the angel of wrath, Havyah.
The Libra Stone: VHIH; the angel of mercy, Vahaiel; the angel of wrath, Hauael.
The Taurus Stone: HHVI; angel of mercy, Shayahael; the angel of wrath, Ahyahshiel.
The Virgo Stone: HYVH; angel of mercy, Shahavael; the angle of wrath, vehashyah.
The Capricorn Stone: HIHV; angel of mercy, Shebuael; angel of wrath, Vebashiel.
 The angelic names as given are for their vibrational and energetic quality as experienced in the
Continuum of Light Transmission by initiates of the lineage; it is this that determines an
“accurate” and effective name of an angel or spirit in the wonderworking art.
These holy angels are the wings of the Great Kerubim as they appear in the Book of Apocalypse –
hence the Wings of the Four Winds, each Kerub having six wings, one pair for the Fixed, Mutable and
Cardinal Signs corresponding to their Elemental Force. The angel of mercy is the “right wing” and the
angel of wrath is the “left wing,” the powers of Hesed-Mercy and Gevurah-Judgment on the Tree of
Life; they are the powers of the zodiacal signs by day and night, and correspond to the power of the
sun and moon in the zodiacal signs, respectively.
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The permutations of the Great Name of Yahweh and knowledge of the names of these angels
empowers a wonderworker to call upon the powers of the Wings of the Winds in the Light Wheel –
going to the corresponding stone an offering is made to the Divine Power, and the permutation of the
Great Name becomes a sacred chant, often coupled with use of the rattle or drum, and then the angel
of mercy or angel of wrath is invoked for the spiritual work or wonder to be performed, or sometimes
both are invoked together.
The angel of mercy is invoked for the power of the sun in the sign, and the angel of wrath is invoked for
the power of the moon in the sign – they are also invoked for blessings corresponding to their powers
(mercy) and to dispel obstructions corresponding to their powers (wrath). Their greatest power and
the most auspicious time to invoke them is when the sun is in the sign to which they correspond, and
within the lunar cycle at that time – as well as the power of sun and moon in the sign, they are also the
powers of the new and full moon, wrath and mercy, respectively.
They are, in truth, Great Powers and many wonders can be worked through them – their powers
corresponding to the Elemental Force and the powers of their zodiacal sign.
There are also six of the 72 Names of God associated with each of these stones, and in a similar way a
magician and shaman will use the permutation of the Great Name as a key to access the power of
those Holy Names. According to the bringers of vision in our tradition the full power of the 72 Names
of God is not manifest until the advent of the Risen Messiah, which, in the cycle of the Solar Year,
corresponds with the Vernal Equinox, when the sun enters into the sign of Aries. Thus, the true order
of the 72 Names in Christian Kabbalah follows the Solar Year beginning with Aries and following the
Path of the Sun, the first six of the 72 Names corresponding with Aries, and then so on with each set of
six through the signs.
If you do not have access to a Light Wheel, a Circle of Twelve Sacred Stones (or thirteen) could be
created specifically for work with these permutations of the Great Name, the Wings of the Winds, and
72 Names of God.


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Visualization of the Light Wheel
When we have visited a Light Wheel in the material
dimension and formed a strong vital connection with it we
are empowered to visualize that Light Wheel and to visit it
through the body of vision we form in the mind – at times
when we cannot go to the Light Wheel, but have need to
draw from its power, we can do so in this way. As we gain
skill and awaken the Serpent Power, we may actually
develop a capacity to generate an astral body and be able to visit the Light Wheel in the astral
dimension – this, of course, facilitates an even more powerful spiritual work than visualization, for the
wonderworker is actually present in the Light Wheel within the astral.
This naturally assumes that we have experience of an actual Light Wheel in the material dimension, for
to visualize it well we must have seen and experienced it. However, even if we have not seen and
experienced a Light Wheel, or when we do not have access to one, we can visualize a Light Wheel in
meditation, and we can envision performing spiritual practice and ceremony in it; this does not replace
spiritual work or wonderworking in an actual Light Wheel by any means, but it does allow us to draw
power from the Light Wheel, understanding that the Light Wheel represents something universal and
accessible to all.
As a practice, envisioning and entire ceremony of building a Light Wheel within your prayer, meditation
and ceremonial space, and then in meditation returning to the Light Wheel built up as a body of vision,
can be a powerful spiritual practice and can provide a way to work with the Light Wheel on a subtle
level.
Envision it built in a beautiful landscape, one that you find nurturing, comforting, empowering, and
envision the stones as what seems ideal to you – exquisite, even otherworldly stones if you wish; see
the shaman directing the ceremony as in a radiant body of glory and see the people gathered with you
to build the Light Wheel as radiant with glory – also envision angels of our Earthly Mother and
Heavenly Father gathering for the sacred ceremony. Then, step by step, envision the ceremony of
creating the Light Wheel from beginning to end – once you have done this, then you can return to this
holy sanctuary in meditation at any time, it will always be waiting for you.
Based upon this, there are many different practices of prayer and meditation that may be performed
joining your Body of Light with the Light Wheel in meditation – the following is an example of one such
practice:
Light Wheel Crown Meditation
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Perform a Smudging Ceremony, and then sit where you will not be disturbed and let your body breath
in a natural way; then envision the Spiritual Sun in your heart, and envision your whole body formed of
brilliant translucent light – abide in this awareness of yourself as a Person of Light.
Now envision a Light Wheel magically appear on top of your head, as though it is composed of stars,
the Sacred Center being your own crown star, and all the other stars gathered around it forming the
constellation of the Light Wheel.
Above the Sacred Center envision the image of the Risen Messiah, and at the Four Sacred Points of the
Circle, envision the Great Kerubim.
Take up the chant: Yah, Yahweh, Yeshua, and as you do this, envision the Winds as radiant holy breath
flowing from mouths of the Great Kerubim into the Risen Messiah, and envision that they are all joined
in his holy breath, which he breathes down into you through your crown star; this holy breath flowing
down as a stream of Fiery Light into your heart star, the Spiritual Sun in your heart – see the light of the
Spiritual Sun increase and blaze forth, as though filling your whole body, and feel the great inrush of
energy, or power, and of light and love.
Now when this is accomplished chant: Ao-Do-No-Yo, and become aware of the Light-power of the Four
Winds passing down through you into Earth Mother, and through Earth Mother going out as a blessing
upon all your relations, all beings; envision the entire Good Earth and all that is within her becomes a
Light Realm.
When the Good Earth is transformed into a great Light Realm, and all who are in it shine with the
Divine Light, envision the Good Earth dissolves and pours into your Body of Light, and then envision
that your Body of Light dissolves pouring upward into the Sacred Heart of the Messiah, and then
envision that as the Messiah, you and the entire Light Wheel dissolve, merging with the Clear Light of
Sky Father – intone Ha-Yah-Ah and abide in this repose of perfect peace and deep joy.
When your consciousness moves again and you are in the physical body again, pray for all your
relations, and ask Creator to remember and bless them; and give praise and thanks to Creator and the
Powers, honoring them. At the end, say “Hallelu Yah!” and “Amen.”
It has been said that if one meet a powerful shaman, a holy tzaddik, that it is as though they stand
continually at the Sacred Center of the Light Wheel, the Holy Shekinah and Powers in the environment
around them being as the Holy Light Wheel – perhaps in this meditation we might gain some insight
into what is meant by this.
This is a simple but powerful practice for drawing upon the Divine Power of the Four Winds moving
through the Light Wheel – another version of this practice places the Light Wheel in your heart, and it
is also very powerful.
The City of God: A Revealed Way of Vision Quest
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 This is a practice for the Order of St. Uriel and Order of St. Gabriel.
The one who is called Kali Shemesh among the angels of God in our generation, a name of
remembrance of the holy sparks in his soul, was praying for the people, seeking a way of vision quest in
the End-Of-Days; he prayed for a stream of blessing for the people of Ha-Shem in the midst of these
dark times, a procession of generations in which the light of the true prophets has become very dim
and the holiness of the true apostles is nearly gone, save as a faint recollection of times long since
passed.
In the Clear Light of the lucid presence the word of Yahweh dawned and the Wind of Yahweh was in
him, the Wind of Hokmah and Binah, the Wind of Counsel and Might, the Wind of Da’at and the
Pachad of Yahweh – and in a vision of the Apocalypse, the sheer delight of the Pachad of Yahweh filled
him.
The wind spoke, and the earth gave utterance, and then the voice of fire sounded; when the world
passed away, then the Hashmal of Ruach Ha-Kodesh was heard, an illumination of Supernal Da’at, as in
the Mochin of Hayyah Messiah; blessed be the Messiah of El, and blessed be El Elyon, Kodesh Achad.
Hallelu Yah! Amen.
The Word Spoken:
There is grace and truth, there is righteousness and peace, for anyone who has faith in the Son of the
Human One and who cleaves to the Human One of Light (Messiah); if any abide in the Sanctuary of
Hayyah Achad (the Living One) and call upon the Blessed Name (Yeshua Messiah), my Ruach (Spirit)
will come to rest on them. I will pour out my Ruach upon them and my Ruach will indwell them and
take them up – they will have luminous dreams in my Ruach and see visions in my Ruach, and I will
speak my word in their heart and illuminate their minds, and they will know I am Yahweh, their Elohim,
and all mysteries of the Gospel of Truth (Amet) will be revealed to them.
If any seek the knowledge of Yahweh Elohim and the illumination of Eheieh, let them set themselves
apart and cleave to Adonai, and let them discern between good and evil, and cleaving to the good
(tov), and turning away from Klippah Nogah (the false lights), let them cleave to the True Light, the
Holy Light of Hayyah Yeshua, the Divine I shall Be, the Divine I Am.
If in the midst of the movement of the great darkness anyone will purify and sanctify themselves, and
are willing to my Word, willing to live in the holiness of the Holy Lamb, the Shemesh Ha-El, my Ruach
will be with them – I will send to them Ruach Ha-Kodesh and she will anoint them with Supernal
Chrism, and they will receive knowledge, understanding and wisdom, each according to their Holy Root
in the Divine I Am.
I am coming swiftly as a great storm, riding upon the kerubim of clouds and the wings of the winds,
and striking out in serafim of flashing fire, and my holy ones, my shining ones, are going before me; I
am going forth as Yahweh Elohim Tzavaot, in Mercy and Judgment – let those who keep the faith and
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are among the living ones stand in my Shekinah and arise to meet their Adonai in the air; those who
arise to greet me, I will take them into myself, uplifting them in the rapture of my Ruach, even my
Hayyah, and they will shine as the stars, following in the way of their Holy Star.
This is the word of Yahweh as a promise, blessing the faithful and elect who receive it and who enact
the Body of Vision that has been given.
 Within these words themselves a Way of Vision Quest is taught, and within them secret
mysteries are revealed to those who contemplate and meditate upon them.
When the word of Yahweh was spoken in Ruach Ha-Kodesh, essential lights and rays arose, and the
Clear Light became as glaring White Brilliance, and from within the Holy Light, light-emanations shone,
the light images of Divine Vision, akin to the arising of a dream, but not a dream – and so the Great
Maggid of Hayyah Yeshua came speaking with the tongue of fire, blessing and revealing secret
mysteries; and a Body of Vision was given for the people for the Seeking of Vision, blessed by the word
of Yahweh as a promise in the Sun of El.
The following is a sacred ceremony given as a Wisdom Treasure in our times through which the Body of
Vision may be enacted.
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Sacred Ceremony of Vision Quest: The Body of Vision
(Palace of New Jerusalem)
When there is a need in the assembly of the faithful and elect to call
upon Ha-Shem seeking a vision, let the navi or wonderworker call
the companions the Holy Spirit shows them into a Continuum of
Seeking Vision – let the companions who are called purify
themselves through confession and repentance, and through water
ceremony (baptism), and as they purify themselves, let them pray
for the purification of the people and the land, as though taking up
the continuum of self-purification it is a spiritual labor by proxy for
all their relations. All who enter into the Continuum of Seeking
Vision, let the navi or wonderworker call them to set themselves
apart and to intensify their continuum of daily prayer and worship,
and let them remember and keep the Shabbat, seeking on the
Shabbat to fully entertain the Holy Communion of Tzaddikim (saints) and Maggidim (angels), turning
away from the world and renouncing the archon of the world.
 If any are called by the Holy Spirit and are willing, let them fast and pray, invoking greater merit
for the Continuum of Seeking Vision through their periods of fasting.
In the time of Seeking Vision let the companions shun all that is mundane, save for what is essential,
and let them avoid all negativity, all sin, cultivating all that is good and true; let them keep good
company, and avoid all that is vain and futile, and let them contemplate the word of God, probing the
mysteries, seeking illuminations of Ruach Ha-Kodesh. Above all, let them “pray and meditate”, calling
upon Ha-Shem for a vision, all for the sake of the people, for the sake of heaven and Ha-Shem.
As the Continuum of Seeking Vision is generated, let the companions go out and contemplate Kodesh
Achad in the wilderness, in nature – in the sun, moon, planets and stars, in the mountains and vast
spaces, in the seas, in creatures and vegetation, in all things, meditating, seeking illuminations of Ruach
Ha-Kodesh.
If any companion turns aside from the Holy Continuum, whatever the reason, let them remain in their
place and ride in the Merkavah of Vision another time, all as ordained in Elyon; it is a sign that it is not
time for them to sojourn in the Path of Seeking Vision, and we may say that it is not God’s will for
them.
When the new moon approaches, let the navi or wonderworker call the companions to prepare for a
Rite of Fire Offering, and let offerings be gathered in a sacred manner; when the new moon comes, let
all who are in the Continuum of Seeking Vision gather and perform a Rite of Fire Offering, generating
merit for the Holy Continuum.
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 Other companions may serve to provide offerings, be present to witness and to pray in support,
but the offerings into the sacred fire are only made by those who are keeping the Holy
Continuum.
From the new moon to the full moon let the spiritual labor of the Continuum of Seeking Vision
intensify; let all enflame themselves with prayer, and invoke and call upon Ha-Shem often – and daily
let the Holy Wedding Feast be celebrated, ascending and descending through the Sefirot of
Construction, remembering El Elyon, the Lamb of El and New Jerusalem (Kallah Messiah).
 Each Wedding Feast is dedicated to a Holy Sefirah and focuses upon the corresponding mystery
of the Messiah and Hayyah Abba; the first week in ascent from Malkut to Hesed, and the
second week in descent from Hesed to Malkut.
 During this period of intensification of the Continuum of Seeking Vision it is not uncommon for
some of the companions to engage in spiritual retreats.
The cycle of Wedding Feasts will end in Malkut on the day of the full moon, the day of the sacred
ceremony – before creating the sacred space for the ceremony, the Wedding Feast is celebrated, along
with an anointing of each companion seeking Divine Vision.
During the weeks from the new to full moon eight power bundles are made to be set by the stones of
the Four Corners of the World and by the stones Four Towers of Jerusalem; along with these, prayer
sticks are made to be placed by the stones of the Twelve Gates, and cloth coverings are made for the
stones of the Pillars of King Solomon’s Temple.
To fashion the Palace of New Jerusalem twenty-two stones are gathered – ten larger stones and twelve
somewhat smaller stones, and these stones are baptized and anointed, and set into their places;
alternatively, a matrix of crystals may be used, in which case they are all smudged before being used to
form the Earth Palace of Jerusalem.
Four stones are set to the Four Directions, representing the Four Corners of the Earth; within this
square, a smaller square of stones is set into place, put in the cross-quarters, representing the Towers
of Jerusalem; in between the Towers three smaller stones are set in a line, representing the Gates of
Jerusalem – the magical rug is placed in the center, representing the Holy Temple, and on either side of
it, to the south and north, the two stones are placed that represent the Pillars of the Temple of King
Solomon.
 The magical carpet is oriented to the West, so all of the sacred objects and offerings are on one
end of the rug to the West, leaving room on the other end for the navi or wonderworker
leading the ceremony to sit facing West.
When the stones are set into place, then the power bundles are set into place; those of the Corners of
the World are done in corresponding elemental colors, with ties of the complimentary color, and those
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of the Towers are done in purple with golden ties. After the power bundles are set into place, then the
prayer sticks are set into place by the Gates; once this is done, the Pillars are covered with their cloths,
white on one and black on the other.
 All of this is done with chant, prayer or song.
The Body of Vision for Invocation:
At the Corners of the World are Hayyot Ha-Kodesh standing upon Ofanim, and they are within the
greater light-bodies of the Holy Archangels of the Directions; at the Towers are the Great Kerubim,
within which are the Great Serafim; at the Gates are Aralim, with Ashim in the image and likeness of
human beings enthroned in them; at the Pillars are the Holy Pillars of Cloud and Fire – standing in the
midst, head in the heavens, feet in the depths, is the Great Maggid of Hayyah Yeshua, and the Holy
Shekinah of the Messiah is seated in her place, resting upon the holy of holies.
Elim and Beni Elohim fill the outer sanctuary or the exteriors between the Boundaries of the World and
Walls of Jerusalem, encamping about the City of God; Hashmalim, Malakim, Hayyot Ha-Kodesh,
Serafim and Ashim fill the inner sanctuary or interiors within the Holy City, as do the spirits of lesser
tzaddikim; the spirits of the greater tzaddikim are in the space of the holy of holies, and therein they
reveal mysteries in their worship of Kodesh Achad.
Above is the Image of the Holy Lamb of El, as in the Apocalypse, and the whole earth envisioned as the
Supernal Light Realm, is as the Great Maggid of Kodesh Kallah; all of this shines in the space of the
glory of Kodesh Imma – Hayyah Abba the root and essence of all.
The Invocations:
 This holy rite is begun as the sun is setting in the Gate of the West, and always there is a
Templar initiate who stands as the outer guardian of the rite so that the assembly is not
disturbed.
From a basin of holy water, using sprigs of hyssop or cedar, all of the holy ground and the companions
are sprinkled with holy water, with prayers of purification and sanctification in the Blessed Name of
Adonai Messiah; and then lights are offered in consecration and incense is offered up, calling upon the
Name of the Holy One in the Blessed Name of Adonai Yeshua Messiah and praying for the blessing of
Ruach Ha-Kodesh upon the assembly,
When this is done the companions are called to enter into the Palace of New Jerusalem and each is
greeted with a holy kiss upon the brow and with shalom – peace.
 All enter by way of the East; and all will depart by way of the West.
At the outset the navi or wonderworker will lead the assembly in the binding of their souls to the Holy
Sefirot in ascent from one Sefirah to another, beginning with Adonai and arriving at Eheieh; standing in
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the holy of holies with staff in hand they will bless Ha-Shem, and invite and welcome the Holy
Shekinah, and they will chant each Holy Name and speak a corresponding invocation of the Holy
Sefirah in ascent.
When they reach Eheieh, they will invoke the Holy Names in descent by way of the Path of Lightening,
and when they have invoked in this way, they will go out of the Holy of Holies and City of God to the
East with holy staff and sacred eagle feather in hand, and from each Direction they will call in the
Divine Power, East, West, South and North, and when they return they will come by way of the East,
bringing in the Powers with them.
Then they will invoke the Divine Powers of the Towers – the Pure and Holy Light (South-East) the
Radiant Darkness (North-West), the Light of Brilliance (South-West) and Light of Splendor (North-East).
When this is accomplished, returning to the Holy of Holies, they will call upon the Blessed Name in
union with Hayyah Yeshua, and they will call upon the power of the Holy Gates, the Power of the
Twelve Messiahs, all as inspired by Ruach Ha-Kodesh.
Then they will call upon the Power of the Great Maggid in Height and Depth, and the Power of the Holy
Pillars, speaking hasidim and gevurot as inspired by Ruach Ha-Kodesh – and they will call upon the
assembly to speak mercies and judgments along with them.
 All of these prayers and invocations are for the gathering of holy sparks and souls into the
Mystical Body of Hayyah Yeshua – with this conscious intention they are spoken.
At this point, Psalms 122 is recited, with corresponding kavvanot as the Holy Spirit inspires; and then
Psalm 84, 104 & 91; pausing, and bowing down, Psalm 24 is recited in invocation – then arising, let
Adonai be praised.
When this is accomplished, they will pray and invoke Supernal Influx, intoning the Holy Names of the
Middle Pillar in extension; and through extension, they will intone the Holy Names of the Pillar of
Mercy joined to those of the Pillar of Judgment. As they do this, they will bow down, either in the
Position of the Navim or Union of Heaven and Earth, bowing to the West – and all who are present will
bow down to the Holy of Holies, where the Shekinah of Messiah is dwelling.
 The vision of the coming of Yahweh from the West is as though riding in a great thunderstorm
coming from the sea and moving across the wilderness with terrifying power and force; this is
the body of vision held in mind as the navi or wonderworker invokes.
This is followed by the invocation of the Holy Archangels and their choirs for the reception and
transmission of the Supernal Light.
 When the Supernal Influx is brought down in this way, if the way is known to the leader of the
assembly, they will lead a holy chant calling upon the Power of the 72 Names of God; these are
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invoked for the full reception of Ruach Ha-Elijah, the Spirit of Prophecy, and for the liberation of
living spirits and souls in the Great Exodus.
 In some cases, when inspired by the Holy Spirit, the name of the 72 Holy Angels of also invoked.
This is the time of waiting upon Ruach Ha-Yahweh; when Ruach Ha-Kodesh moves upon the assembly
the souls of the companions may be taken up beyond the body in divine vision, or else, they may be
moved to a charismatic worship, prophesying while worshipping in movement and jubilation – all as
the Holy Spirit inspires (there is no telling what will transpire during this time or how long this time will
be – anything could transpire).
The leader of the assembly will know when the time has passed, and when it has passed with hasidim
and gevurot, blessings will be spoken and extended to the people and the land by all who are present;
and the directions will be sealed with the intonement of IAO-OAI (YHV-VHY), and as they are sealed the
navi or wonderworker will stand in the Sign of the Cross – when the seals are set, Yo-Ha-Sho-Va-Ha will
be intoned above, and Yo-Ha-Va-Sho-Ha below.
Then the Vision of New Jerusalem will be recited from the Book of Apocalypse, chapter twenty-one in
its entirety, and chapter twenty-two, verses one through seven; in the Holy Remembrance of the
Promise of God an essential Wedding Feast is celebrated, completing the movement, worshiping in the
Shekinah of the Supreme.
Whatever the Holy One asks to be done through the Divine Power must be done as instructed, and the
word and vision of Yahweh that comes must be brought to the people, save for any part of which it is
said, “No mortal shall speak.”
This completes the Continuum of Seeking Vision.
When the sacred ceremony is complete the sacred stones are returned and the power bundles are
buried in the earth somewhere in their corresponding direction, and the prayer sticks are gathered and
placed around a noble and strong tree – all of this for the extension of blessings upon the people and
the land.
 Aside from the lights and incense, the power bundles and prayer sticks represent the material
offerings in this sacred ceremony.
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Invoking the Divine Power of the Holy Letters
(The Sacred Circle of the Alef-Bet)
According the Kabbalah the holy letters of the Alef-Bet are powers
of Ain Sof, emanations of Or Ain Sof, the Light of the Infinite; these
holy signs representing the primordial energy-intelligences of the
Word and Wisdom of God, which forms the Holy Scriptures and all
things in creation. Thus, the holy letters represent the spiritual
force within all things and through them the primordial energy-
intelligences they represent and spiritual forces within all things can
be invoked and banished, or consciously directed, facilitating all
manner of wonders.
It is good to study and contemplate the holy letters, and to
meditate upon them, probing the various layers of meaning and esoteric mysteries they contain;
before taking up invocations with them, we must be intimately acquainted with them through prayer
and meditation, lest there will be no power in our invocations for there will point of kavvanot in our
invocations – kavvanot requires knowledge and understanding.
Now the holy letters themselves are called Names of God, and they are also called angels of God –
there is a simple way to call upon them as Names of God and as holy angels that has been taught by
the Mekubalim.
In order to call upon them as Holy Names we take the letter and join it to Yah, the Name of God
corresponding to Hokmah from which the Netivot emanate that are represented by the letters. Thus,
as Names of God you have Ayah, Byah, Gyah and so on, the sound of the letter unified with Yah. This is
the invocation and extension of the pure light-power of the holy letters at the level of Atzilut, so that
intoned in this way they become an invocation of rays of the Supernal Influx – this corresponds to
Supernal Mercy and Grace, and to works of wonder invoking the mercy and grace of Ha-Shem.
In order to call upon them as holy angels we take the word of the letter and join it to Yod-El (iel). Thus,
as holy angels of God (El) you have Alefiel, Betiel, Gimeliel and so on, the word of the letter unified
with Yod-El. Yod indicates the power of the World of the Holy Sefirot and El the generation of the
world of angels from it. This is the invocation of the angelic forces of the letters – their manifesting
power in the matrix of creation, and it corresponds to Supernal Judgment, and to works of wonder
invoking the power and judgment of Ha-Shem to create or make manifest.
Creating the Sacred Circle of the Alef-Bet
There is a simple way of invoking the divine powers of the holy letters for all manner of works of
wonder – if you are invoking them as Names of God, trace a sacred circle of two parallel lines and trace
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the twenty-two letters in between those lines, evenly spaced around the circle; if you are invoking
them as holy angels, do the same but with the magical sword.
(The letters are laid out moonwise beginning in the east, for Hebrew goes from right to left.)
 Alternatively, you could have permanent talismans of the holy letters that you set out, painted
on stones or wood; likewise, white flour or another harmless organic substance could be used
to trace the circle and letters – once laid out, the staff or sword would be used to charge and
call them to life.
Before tracing the sacred circle, layout your magical carpet with your magical weapons and your
offerings on it in the center – then, while tracing the sacred circle, remember Yeshua Messiah as the
Living Word of God and pray while you are tracing it, pray prayers invoking blessings corresponding to
each holy sign that you engrave.
When you have done this, standing in the center of the sacred circle, perform the Kabbalistic Cross and
then assume the image of Hayyah Yeshua in your body of light, and standing in the Sign of the Cross
with arms outstretched, intone the Shema and proclaim: “Hear, O you holy and shining ones, the word
of Yahweh: I am Alef and Tau, the first and the last, the beginning and the end – the keys of heaven
and hell, life and death, are in my hands, the power of mercy and the power of judgment is given to
me. Amen and amen.”
Then perform a purification or banishing of the sacred circle, and once purified or banished, call upon
Ha-Shem and the Holy Shekinah in the Blessed Name of Yeshua Messiah, and invoke the Divine Powers
into the sacred circle; having invoked the Divine Powers, make offerings as is appropriate, and worship
in the presence of God (Elohim).
When this is accomplished intone the extensions of Eheieh, Yahweh and Adonai and then, beginning
with Alef, standing over the holy letter, intone it, whether as the Name of God or a holy angel of God –
if as the Name of God intone it seven times, but if as the holy angel intone it three times. As you intone
envision that the holy letter becomes a flaming fire on the earth – like the nuclear fire of the stars, and
envision a mountain sized image of the letter magically appear in the distance formed of brilliant but
translucent light. In this way invoke all of the holy letters in the sacred circle.
 In workings corresponding to Rehamim-Compassion the holy letters may be invoked as Names
of God and angels together, first as Holy Names and then as angels.
Then, again, you may make offerings before Ha-Shem and the Holy Shekinah, and having made
offerings you can call upon the Divine Powers to accomplish the wonderworking you have been led to
take up by the Holy Spirit – needless to say, generating the Sacred Circle of Alef-Bet in this way all
different kinds of wonderworking can be performed, all by way of the Speaking One (Human One) in
whom is embodied the Word of God so that what is pronounced will come to pass.
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When what is to transpire is spoken, intone vehayah and amen.
The sacred ceremony is complete through the celebration of a Wedding Feast and prayers invoking
blessings upon the people and the land, all your relations.
 If the circle of letters was engraved upon the ground, or marked out with flour, make certain
that it is completely erased following the sacred ceremony, leaving no sign or trace of the holy
letters.
It is also possible to focus upon one single letter – to do so you would trace a sacred circle and place
the holy letter in the center, and you would place the magical carpet to the corresponding direction of
your working; the great luminous image of the letter would be envisioned as appearing above the
sacred circle.
The creation of the Sacred Circle of the Alef-Bet is a practice of initiates of the Order of St. Gabriel, as
well as initiates of the Order of St. Uriel – the initiates of the Order of St. Gabriel using it to enter into
prophetic states through which the holy letters utter the word of Yahweh.

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The Angels of the Holy Letters: The Dominions or Powers of the Angels
(Book of the Angels of the Holy Letters)
The knowledge of the names of angels and their dominions
empowers us to invoke them and reveals the various theurgic
intentions for which they might be invoked, for their
dominions are their light-powers.
The names of holy angels and their dominions are often given
to Mekubalim through illuminations by Ruach Ha-Kodesh, the
Holy Spirit; likewise, they are often given by archangels,
whether through visitation by emanation, or in dream and
vision. The Thirty-Two Paths of Wisdom correspond to Hokmah on the Tree of Life and the divine
knowledge of the Thirty-Two Netivot Ha-Hokmah is held by Archangel Ratziel; hence the legend of
Ratziel giving the secret scroll or book of the Holy Kabbalah to Adam (the Human One). The knowledge
of the Thirty-Two Netivot held by St. Ratziel includes the teachings on the Holy Letters as Names of
God and their powers, as well as the Angels of the Holy Letters and their dominions. Thus, the Book of
the Letter Angels is a teaching or wisdom treasure given by St. Ratziel – calling upon St. Ratziel in the
Blessed Name of the Living Word, with the desire to bring a wisdom treasure for the people, through
the good grace of Yah, the Father-Mother, Ratziel answered the call and prayer of the apostle; thus this
wisdom treasure was revealed and given for the sake of the people and Ha-Shem.
The Holy Book of the Letter Angels
When the apostle invoked and inquired of St. Ratziel about the holy letters as Names of God and about
the angels of the holy letters, the archangel spoke the following teaching, and while speaking the
teaching showed mysteries through visions:
The light-power of the Angel of the Netivot is the glory of the Sacred Heart of the Messiah, the
Shemesh Ha-El, the life and light of all – they are as rays that shine from the Heart of the Messiah, in
which all is conceived as in the Holy Mother’s womb; the exterior mysteries of the interiors, which are
the Holy Letters as Names of God (El), the Lord (Yah), and the exterior mysteries of the exteriors, which
are the holy angels, are known to us. Therefore, son of the human one, when you are called by Ruach
Ha-Kodesh to invoke the Holy Angels of the Primordial Light, the Word of Yahweh, rise up in your soul,
cleaving to Adonai Yeshua Messiah and giving praise to El Elyon, and invoke for the sake of Shamaim
and Kodesh Achad (the Holy One) – call upon the Holy Name of Yah Yahweh and the Name of Adonai
to invoke the Power of the Letters as Holy Names, and then call upon the Holy Name of El Elohim and
invoke the holy angels by their name, speaking their dominion with their name so that seeing that your
love Amet and Or, and that you have acquaintanceship with them, they will listen to your voice, and
move and appear, coming swiftly.
 The Divine Name of Yah Yahweh and El Elohim are called upon by extension.
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Come! Look and see their light-images, and listen and hear the glory and power of El, the Living Word,
in this holy choir of my dominion, and let us give praise to Emmanuel, who has come and is coming,
blessing the Holy of Holy Names, Eheieh – the Divine I Shall Be.
Ayah (Alef-Yod-He) is the pure and simple primordial light, the very essence of the supernal light,
which is the Clear Light; this is the interior light of the Face of Kodesh Achad, which no mortal nor angel
has ever seen at and time, but that only Shemesh Ha-El has seen and known, the only begotten of
Hayyah Abba.
All is this Virgin Light in essence, the arising of all the Holy Word (sound-vibration) that becomes the
essential lights corresponding to Supernal He (5), and that extends as holy rays, corresponding to
Supernal He (5), Zain (7) and Yod-Bet (12); in this you have the name of a secret angel, may those who
have ears to hear know and understand.
This Holy Name of Ayah is in Eheieh, and it is the Name through which Hayyah Abba conceived all in
the holy womb of the Virgin of Light; so it is the Holy Name of the essences of the Holy Stars in Adam
Kadmon and Adam Ha-Rishon, the Supernal Human One – if any child of Hayyah Elohim wishes to
understand this mystery, let them purify themselves in the Blood of the Lamb of El and pass into the
Light, letting the Shekinah of Messiah speak the Name, the mystery will be revealed. Hallelu Eheieh!
Alefiel holds the knowledge of the primordial lights and essential lights, and their rays and the
formations of patterns and light-images as ordained by Elyon; and so Alefiel holds the knowledge of
the essence of all spirits and souls, of all things: he-she is called the Knowledge of Roots, and is the
messenger of perfect purity, having knowledge of the Rainbow Body formation to the extent that it is
known among us.
The shadow or oath-bound guardian of this holy angel is the spirit of pure chaos and darkness – the
outer darkness of the second death in the End-Of-Days.
Byah (Bet-Yod-He) is the Secret Name of Elohim and Imma, but as hidden in Eheieh and Yahweh; and
so Eheieh is the Secret Name of Binah, as has been revealed to the riders of the Holy Merkavah – in
this Holy Name is the secret mystery of the formation of Names, Partzufim and the emanation of the
angels of God, primordial, universal and transient, the knowledge of the emanation, creation,
formation and making of the Great Matrix. It is the interior of Bet El, and if you are able to hear it, it is
the mystery of the Bridal Chamber – go within and look and see!
Betiel holds the knowledge of the formation of all vessels, including those of Ma’aseh Bereshit and
Ma’aseh Merkavah, and the knowledge of this shining one among us extends into exterior mysteries of
the Divine Incarnation, though those supreme and secret mysteries concealed in El Elyon and the
Wisdom of the Mochin of Messiah are hidden from this one, they are only known to the children of the
Human One through the revelation of Hayyah Yeshua, blessed be he! Hallelu Yah!
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The shadow of this holy angel is the spirit of the pure void and darkness – the binding of evil and the
Fallen into those spaces from which none can return.
Gyah (Gimel-Yod-He) is the secret power within Yahweh Elohim Tzavaot and the interior knowledge of
Agla, but as hidden in Ratzon Elyon – it is the Holy Name of the Great Liberation Through Hearing; this
alone discloses the nature of this Holy Name to those who descend and ascend, and who know it
already.
Gimeliel holds the knowledge of the secret mysteries of the Gilgulim, and holds knowledge of the holy
orders of Galgalim and Ofanim, the circuits of Shamaim, and of fates and destinies; but the destinies of
souls according to Supernal Grace remains concealed from this holy one among us, as does the day and
hours of the coming of Messiah, and the time and season of the Second and Third Coming of Adonai
Messiah.
The oath-bound guardian of this holy angel is the power of shattering and destruction of the
Apocalypse; specifically, the shattering of formations.
Dyah (Dalet-Yod-He) is the Secret Name of Opening the Way, which is hidden in Shaddai and Adonai;
and in this Holy Name is the power to find and gather wisdom treasures, as well as to hide them until a
time ordained for them.
Daletiel holds the knowledge of all gates and their heads, and all everlasting doors and their guardians,
exterior and interior, and so also has secret knowledge of those Kerubim and Serafim that arise as the
greater and lesser guardians, and those Watchers who are also guardians and witnesses; but the
mystery of that Holy Door revealed by the Holy Lamb of El, and the secret door in the heart of the
Human One through which the Shekinah of Messiah enters, this shining one among us does not know
and cannot speak – only the elect among the children of the Human One know and understand it,
having passed through it by way of Supernal Mercy.
The shadow of this holy angel is the forces of seals upon the gates and doors cast against the evil ones
and the wicked; but also the power of the doors and gates below, and the gates of the Great Abyss
invoked in pure wrath.
Hyah (He-Yod-He) is a Secret Name contained in Yahweh, and is the power of Kallah become Imma just
as the Holy Merkavah arrives at that place where the rider dismounts – but the greater mystery of this
Holy Name is the union of the Mother and Daughter in the beginning, and the secret that never have
they been divided; if you are willing, look and see, but seeing keep silent son of the human one.
Heiel holds the knowledge of all angelic and celestial emanations of the Holy Shekinah, the Shekinah of
the Supreme and the Shekinah Consort; so also he-she holds the knowledge of the exterior Shekinah of
the Messiah, but the knowledge of the interior Shekinah of Messiah is a mystery to this holy one
among us, for such is knowledge given only to our bothers and sisters among the children of the Great
Seth.
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The shadow or wrathful guardian of this holy angel is the force of the Holy Shekinah manifest in pure
judgment, before which no spirit or soul can stand.
Vyah (Vau-Yod-He) is a Secret Name contained in Yahweh, and it is the power of the union of Ben and
Abba when Kallah is received; this is the revelation of the union of Abba and Imma above when
Shemesh Ha-El and Kallah Messiah are joined in the Bridal Chamber below – if you would know and
understand this, abide in your faith, son of the human one, and inquire of Melekh Messiah, Melekh
Shalom.
Vauiel holds the knowledge of Yichudim and all couplings, and he-she holds the knowledge of the
exterior mystery of the Holy Cross, but of the union in the Bridal Chamber celestial and supernal
abodes this holy one among us has no knowledge so as to speak it.
Zyah (Zain-Yod-He) is the Secret Name of the Holy Tongue of Hayyah Yeshua speaking in the
Apocalypse; it is the power of the archangels of the Holy Messiah, and of the archangels of the Three-
Who-Come with the power of the Four Winds – it is all power of Mercy and Judgment, and the power
of the Tongues of Pentecost.
Zainiel hold knowledge of these things, save those interiors hidden in Elyon and the Mochin of the
Messiah – but also, this splendid one among us holds knowledge of all the arsenals of the hosts of
heaven, and the mysteries of the construction, formation and action of the Seven.
The shadow or oath-bound guardian of this holy angel is the power of the sword that slays the great
dragon and the Enemy, and that “heaps up corpses.”
Chyah (Het-Yod-He) is the Secret Name of the Dwelling of Achad Kodesh and abodes of Shamaim; the
power of the creation of all realms, worlds and universes of the Great Matrix – and it in is the power of
transcendence, the Great Ascension.
Hetiel holds the knowledge of all measures and boundaries, from those of the primordial sphere to
those of the durations of swiftly transient things; so, too, the knowledge of the powers of the Fifth
Element and its manipulations by Elohim and the illumined ones. He-she has secret knowledge of the
Holy Merkavah and Cross; but the greater power of the Holy Cross as the Limit is unknown to this bight
one among us.
Teyah (Tet-Yod-He) is the Secret Name of the Nechash Tov – more than this cannot be spoken, save to
those who know already; if you are willing, come, son of the human one, and let us ride upon Ruach
Elohim over the surface of the waters, and she will reveal this supreme and holy mystery of
redemption.
Tetiel holds the knowledge of the Yesod Ha-Olam, and of the greater and lesser Serafim, and the two
great dragons, as well as Teli; but more, he-she hold the knowledge that Primordial Wind know to the
Baal Shem, and many secrets of the Nechash Tov – all save that which is only known to souls in the
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race of the Great Seth when they, too, have removed the serpent’s skin and been uplifted with the Son
of the Human One.
The shadow or wrathful guardian of this holy angel is the Black Dragon in the Body of Laylah, the one
that utterly consumes shades and shadows so that even their names are blotted out and altogether
forgotten.
Yyah (Yod-Yod-He) is the Secret Name hidden within Yahweh Yahweh El; one who knows will
understand.
Yodiel holds the knowledge of the power of the Hand of God; but yet more, he-she holds secret
knowledge of the World of the Holy Sefirot, and even knowledge of the Primordial Sefirot before
Bereshit – secrets of the Essential and Great Name are known to this shining one among us, save for
those inmost secret mysteries only known by Adonai Messiah and only revealed to the race of the
Great Seth.
The shadow of this holy angel are the powers of the towers of the Obsidian Fortress, but as oath-
bound wrathful guardians – the power of the wrathful emanations of archangels among us.
 There are eleven of these, thus the power of one is held by the shadow of Alefiel.
Kyah (Kaf-Yod-He) is a secret power hidden within El, the force of the thirteen petals of the Holy Rose
of Hesed; it is the power of God within the upper and lower firmaments, the sustenance of the upper
and lower worlds.
Kafiel holds the knowledge of all blessings in the power of El and Elohim, and of the works of mercy
and judgment by way of the Great Name and Seventy-Two Names; but the full grace and glory of the
Seventy-Two in the Power of the Resurrection is concealed from this holy one among us.
The wrathful guardian of this holy angel is the power the binding of spirits and is called the “one who
grabs and crushes,” the power of radical constriction or implosion of unclean and evil spirits.
Lyah (Lamed-Yod-He) is a secret power in El and Elohim, which is the motivation and movement of all;
it is also the power of the Rod of Iron used in mercy, La-Elohim in judgment.
Lamediel holds knowledge of judgments according to the law of perfect justice, and also holds the
knowledge of the forces in the movement of all things, but the judgments of the elect on the Day of
Be-With-Us are concealed from this radiant one among us.

The wrathful guardian of this holy angel is the secret power of the one whose name we do not speak in
our abodes or below at any time so as not to uplift or invoke him – a power of swift death and
destruction oath-bound.
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Myah (Mem-Yod-He) is the secret power of Abba in Imma, and the conception of all in Elohim; in it is
the power of Ruach Elohim moving upon the surface of the Deep, and that Holy Fire that shot forth
igniting the waters with life.
Memiel holds the knowledge of the power of the Primordial Deep, seven firmaments and the Voice of
Many Rushing Waters; so also secret mysteries of the Holy Mother, save for those that are known to
the Messiah alone.
It is given that I am to speak another knowledge held by this holy one among us, for the word of El
Elyon has come granting permission – this one holds knowledge of the extension of the Sefirot of Adam
Kadmon through the four Olamot, and knowledge of their powers, as well as secret knowledge of
hekalot in the palace, exterior and interior.
The shadow of this holy angel holds certain powers of the Final Conflict that are bound by oath, as well
as those of the shadows of the Deep.
Nyah (Nun-Yod-He) is a Secret Name of Adonai and a secret power of Adonai Messiah – it is the power
disclosed to St. Lazarus, the power of the eternal witness.
Nuniel holds knowledge of secret spiritual alchemies, reflecting the combinations generated by Elohim
in creation from which all comes into being; so also, he-she holds secret knowledge of Nechash and
Messiah, and mysteries of the passion to the limit of what may be known among us.
The shadow of this holy angel has the powers of Leviathan that were oath-bound ages ago.
Syah (Samek-Yod-He) is a secret power of the Hidden Dwelling of Yahweh Elohenu, and in it is a great
power of manifestation Yesh Mi Yesh.
Samekiel holds the knowledge of the movement of forces from one realm, world or dimension to
another, and holds knowledge of the elohim and Beni Elohim, including swift transference of souls or
swift possession, and materializations.
The wrathful shadow of this holy angel is the oath-bound power of pinning spirits to the earth, even to
the Black Earth.
Aiyah (Ayn-Yod-He) is the secret power of the Divine Illumination realized in Eheieh, and it is the power
with which the Human One (Adam) saw from the beginning to the end of creation – it is the power
sight into the World of the Holy Spirit.
Ayniel holds the secret knowledge of luminous dreams and divine vision; to the extent that all is as a
dream in the Mochin of El Elyon, this one among us knows great and holy mysteries of creation and the
realization of the Human One – many wonderworking ways are known to this one.
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The awful shadow of this holy angel is the power of the Shadow of the Shadow – of this no more shall
be said, and according to the word of Kodesh Achad, do not inquire.
Pyah (Peh-Yod-He) is the secret power of the Word of Yahweh spoken and full empower of the
Speaking One; also, the word spoken in judgment mitigated by mercy, and the power of wisdom of the
fear of Yahweh.
Pehiel holds secret knowledge of the Holy Torah and Gospel, as well as revelations yet to be spoken; if
you are willing, go look and see, and you will see the essence of these in the Primordial One.
Another mystery of this brilliant one among us can be spoken – the way of chants, incantations and
speaking of the Holy Names is know to Pehiel; he-she teaches of such things.
The wrathful emanation of this holy angel is an all consuming and blazing fire that flashes forth from
that place no man knows.
Tzyah (Tzaddi-Yod-He) this is the Secret Name of Kodesh Achad emanating as the Holy Tzaddik; if you
are willing, believe that Adonai Yeshua is the Messiah and that El became human to uplift humanity to
El – cleaving in your faith the Holy Spirit will illuminate this supreme mystery.
 This is the hook that fished out Leviathan from the seas – of this we can say no more.
Tzaddiel holds secret knowledge of times and time, and of that time before time, and of the Age of the
Holy Spirit that is coming; so he-she holds knowledge of powers of attraction, enchantments and
charms, as well as all manner of wonders worked by the prophets and wonderworkers of Yahweh
Elohim – even many of the ways of wonders performed by the Messiah are known to this holy one
among us, though not all of them.
The wrathful emanation of this holy angel is the powers of false prophets oath-bound; hence, the
negation of their illusion powers.
Kuyah (Koof-Yod-He) this is the secret power of the Holy Remembrance of God as held in Atik Yomin,
the Ancient of Days.
Koofiel is a holy angel holding knowledge of all developments in creation and all that has been
revealed; so also, he-she holds the knowledge of shape-shifting wonders and secret powers of rainbow
glory – this holy one among us knows mysteries of the Resurrection Body, the exterior mysteries but
not the interior.
The terrible shadow of this holy angel is the secret powers of the Great Beast oath-bound.
Ryah (Resh-Yod-He) is the secret power of Arik Anpin and Zer Anpin, and of the Father and the Son –
one who knows the way will acquire knowledge and understanding of this through prayer and
meditation.
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Reshiel holds secret knowledge of the Partzufim, as well as of the world of angels; and he-she holds
knowledge of exorcism, and knowledge wards against the evil eye and the rebellious ones.
The oath-bound guardian of this holy angel attains all victory by using the sitra ahara of the Enemy
against the Enemy.
Shyah (Shin-Yah-He) is a Secret Name of the Supernal Shekinah.
Shiniel holds the knowledge of the Primordial Radiance, and of Imma and Nukva in Adam Kadmon; this
is the holy angel among us with the greatest knowledge and understanding of the Holy Shekinah, and
of all of her attendants, exterior and interior – so also the secret mysteries of Yahweh as fire
consuming fire, and the outpouring of Ruach Ha-Kodesh in the End-Of-Days.
Of this grand luminary among us we can also speak another mystery; he-she is the one who holds the
most knowledge of the Great Seth (Shin-Tau) among us.
The dread shadow of this holy angel is the secret power of the Whore of Babylon oath-bound, as well
as the powers of the judgments against the wicked ones who fall under her spell and worship her; it is
also the power of “pure venom.”
Tayah (Tau-Yod-He) is the Secret Name of God hidden in the Holy Cross and the Secret Name of God
come as the End-Of-Days; when you see the signs of the end times, proclaim, “God is coming,” and
then go into your secret room and shut the door, and speak the Name – this is the word of Ha-Shem to
you, son of the human one.
Tauiel holds the knowledge of the completion and perfection of all things as they are in Kodesh Achad;
so too he-she hold secret knowledge of the Holy Cross, the Five Holy Rites and the End-Of-Days, save
for that which is concealed in the Sacred Heart of the Messiah and in the Mochin of Abba, the Dwelling
of El Elyon.
We may speak of another mystery of Tauiel here – knowledge of supernal images belongs to this holy
one among us, and also the ultimate destiny of all that appears.
The great shadow of this holy angel is bears the oath-bound powers of the Other Side in the end times.
This is the knowledge of the Holy Letters as Names of Kodesh Achad, and knowledge of their peaceful
and wrathful emanations in the world of angels – if there is more to be known you must call upon the
Holy Names and angels in service to the Continuum of Light Transmission, the harvest of souls, and
your knowledge and understanding will grow. As for the wrathful shadows that are oath-bound
guardians of the Continuum (or Tradition), we do not speak their names in the heights where our
abodes are, nor can we speak them here among you, save when we receive the charge to invoke them
from Kodesh Achad, for to speak their names is to invoke them; but you know their names son of the
human one – when guardianship of the Continuum or the Community of the Elect is needed, and you
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receive divine authority, then call upon them as you are ordained to do, but always confess and repent
of your sins, and purify yourself in the Blood of the Lamb before you call upon them, and abide in the
Sanctuary of Grace when you speak their names, lest you invoke the wrath of judgment upon yourself.
I will say this to you in the Holy Name of Yahweh – be slow to judgment and swift to mercy, slow to
retain sins and swift to release them; this is wisdom and it is the teaching of Adonai Yeshua Messiah,
blessed be he.
Blessings to you in the grace of Adonai; we will meet again. Shalom, and amen.
Thus concludes the Book of the Letter Angels as given by St. Ratziel.
 This is a wisdom treasure for the Order of St. Uriel and Order of St. Gabriel.

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Psalm 119: Prophetic & Wonderworking Meditation Invoking the Alef-Bet
Psalm 119 is the longest of the psalms, having one hundred seventy six
verses, eight verses for each of the twenty-two letters of the Alef-Bet; thus,
each set of eight verses corresponds to a holy letter from Alef to Tau, and
they correspond to the Netivot of the Tree of Life, which are the channel-
ways that convey the flow of shefa and ruhaniyot between the Holy Sefirot.
As is well known, among the ancient navim of Israel, and later among
mekubalim, the psalms were viewed as invocations of prophetic
consciousness, as well as something akin to a “book of magical spells” for
wonderworking; as we see in the Gnostic gospel entitled Pistis Sophia, the
same view of the psalms was held by Christian mystics, the Gnostics, this
view being extended to the Odes of Solomon as well, which in essence are
Christian psalms. With this view in mind, of course, Psalms 119 represents invocations of the light-
power of the Holy Letters or Netivot – previously we have discussed a way to invoke the power of the
Holy Letters by the formation of Names of God and angels with them; to this may be added the use of
the verse sets from Psalm 119 as invocations.
Names of God, Angels & Invocations
The way to join the Holy Letters as Names of God and angels is simple. The navi or wonderworker will
envision Ruach Ha-Shemesh in their heart and they will call upon the Great Name of Yahweh by
extension in the Blessed Name of Adonai Yeshua Messiah. Then they will envision a ray of light
shooting forth from their heart, which magically appears in the space before them as the image of the
Holy Letter, the power of the Netivot – resting their mind upon the Holy Letter, they will join their soul
to the Holy Sefirot that the Netivah connects by intoning the corresponding divine names, and they will
perform the unification of the two names – the ascending unification if the intention is prophetic
consciousness, the descending unification if the intention is the manifestation of wonderworking
power. When the unification of the Holy Names is accomplished, then they will intone the Holy Letter
as a Name of God, and then as the name of the angel, and having done this they will recite aloud the
corresponding verse set of Psalms 119 as the invocation of the Divine Influx.
 The Holy Letters are envisioned as though formed of flaming fire, or else as though formed of
diamond-like light sparkling with rainbow hues, or else as white brilliance tinged with electric
blue.
 See the teachings elsewhere on the Yichudim in Order of St. Gabriel forum.
As they recite the invocation they envision fire or light streaming out of the Holy Letter blessings them
with its Divine Power, whether for prophecy or wonderworking. In fruition, they envision the Holy
Letter dissolve and its light-power pour into them through the top of their head, coming to rest in the
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sanctuary of their heart – thus they are fully imbued with the Divine Power of the Holy Letter, merging
with that Divine Power, becoming that Divine Power.
This is often done with a single Holy Letter, but it is also done with the Holy Letters forming words or
phrases, invoking the essential Divine Power of a word or phrase for prophecy or wonderworking.
When this is done for prophecy, at the conclusion of the invocation the navi will abide in silence
waiting upon the Spirit of Yahweh, looking and seeing, listening and hearing, awaiting the word of
Yahweh to be revealed; when this is done for wonderworking, at the conclusion of the invocation they
will take up the ceremonial theurgic action or they will speak what they seek to come to pass. In either
case, in fruition, they will give praise and thanks to Kodesh Achad and worship in the presence of Ha-
Shem.
 This worship may include a Holy Wedding Feast seeking to extend the blessings and light of the
Word of Yahweh to all beings.
At times the navim will do this with all of the Holy Letters from Alef to Tau, invoking the full influx of
Ruach Ha-Kodesh; when they do so, they abide undistracted throughout all twenty-two cycles of
invocation, regardless of what might transpire along the way, only looking and seeing, and listening
and hearing once all of the invocations are complete. When full kavvanah and devekut are present this
will invoke lofty experiences of Ruach Ha-Kodesh, and the company of the Holy Shekinah – the
luminous assembly of tzaddikim and maggidim, will become very distinct.
In a similar manner, wonderworkers may join this practice to the generation of the Sacred Circle of the
Alef-Bet, adding these invocations to their sacred ceremony – it becomes something akin to the Great
Convocation known to the wonderworkers in our tradition.
In this way the verse sets of Psalm 119 may be joined to the practice of calling upon the Divine Power
of the Holy Letters as Names of God and maggidim.
A Prayer-Meditation: Sight of the Holy Letters
Envision the Holy Letter magically appearing in the space before you level with your brow – recite the
corresponding verses set, and contemplate the Holy Letter, the Netivah, and the Holy Scripture, and in
this way meditate upon the Holy Letter and draw its Divine Power to you, unifying your soul with the
power of the Netivah.
As you do this, envision streams of light coming from the Holy Letter into your brow, and when the
contemplation is complete, envision the Holy Letter dissolve and pour into you through your brow,
uplifting and illuminating you with its power in the Holy Spirit.
Then intone Eheieh (Ah-Ha-Yah) and say: “I am Alef and Tau, the first and the last, the beginning and
the end, the Living Word,” and as you do this envision that in your body of Light you magically
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transform into Hayyah Yeshua, the Risen Messiah – the Kodesh Messiah speaking the prayer of what
you wish to transpire.
When you have prayed, chant the Blessed Name of Yeshua Messiah, and then pray for all your
relations, and in fruition give praise and thanks to El Elyon and worship in the presence of El.
 Alternatively, instead of verse from Psalm 119, initiates of our Holy Order may also use the
sayings of the Thirty-Two Paths of Wisdom from the Sefer Yetzirah – these are especially
powerful for prophetic states of consciousness, as well as insight into deep mysteries of the
Holy Kabbalah.
These two practices that have been given are empowered by study and contemplation of the Holy
Letters, Netivot and Psalm 119 – an intimate acquaintanceship through study and contemplation;
hence, they assume the labor of preparation through a spiritual education. Apart from this, whatever
power of the Holy Spirit might arise it will be sorely restricted, for the fullness of the Living Presence
and Power (Shekinah) requires a fit and holy vessel that is able to receive it in full, and yet more, one
who is able to share and transmit in full.
 These practices are taught in the Order of St. Gabriel, as well as in the Order of St. Uriel;
variations of them are also used by initiates of the Order of St. Raphael in their healing work.
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Ceremony of Receiving Souls: A Prayer for Receiving the Christ Presence
The very outset of the Christian Gnostic Path is the dawn of faith in Adonai
Yeshua as the Messiah – the Sun of God; and with the dawn of faith, the
very first action of the path is a prayer of self-offering to the Messiah and
God, the True Light, and an invocation of the Shekinah of Messiah into our
lives – we invite and we welcome the presence and power of the Messiah
into us. This, in essence, is an active aspiration for the reception of the
Divine Light from above, which awakens the Fiery Intelligence in us, the
power of the Holy Spirit – it is the invocation of a spiritual conversion or
self-transformation, and it marks the beginning of our life in Christ, the
process of our self-realization in the Risen Messiah. When we have spoken
this prayer and invocation, we then seek the Threefold Rite of Initiation, which is our active aspiration
to a full spiritual rebirth in the Shekinah of Messiah through the grace of the Holy Spirit – and thus we
are set upon the Path of the Great Ascension and empowered in our spiritual journey.
At times individuals may come to a wonderworker, a shaman and magician, seeking a deeper
experience of the reception of the Shekinah of Messiah before undergoing the Threefold Rite – a
sacred ceremony affirming their prayer of self-dedication and the invocation of the Christ Presence; or,
having undergone the Threefold Rite, they may seek out a holy tzaddik for a Rite of Reception into the
Sacred Circle of Companions – the Ceremony of Receiving Souls can be used in both cases.
Likewise, at times, there are those who have previously lived in the Messiah, but have gone through a
period of diminished faith and have gone astray, and who seek to rededicate themselves and refocus
their spiritual life; or their may be initiates who, for one reason or another, feel the need for a
rededication of themselves and their life to the Messiah and God, the True Light – the Ceremony of
Receiving Soul may meet these needs as well.
Very often, when there is a need for healing of illness in the body or dis-ease in consciousness there
has been a compromise in a person’s relationship with the Divine or some feeling of a lack of
connection to the Divine – thus the Ceremony of Receiving Souls can be used as a ceremony of healing,
restoring and person’s faith and their connection to the Divine Presence and Power, bringing about
wholeness and healing in the mind, heart and body, and the soul.
This is also a sacred ceremony a wonderworker will perform for the people and the land – an energetic
preaching of the Gospel of Peace and extension of Divine Light, a prayer for souls as yet not in the
Sanctuary of Grace, or soul “yet to be with us” in the Light Continuum and Sacred Circle; hence, it will
be performed as an call for the awakening of souls and invocation of souls into the Holy Sanctuary.
As a spiritual practice, it is a Ceremony of Union with Partzuf – Adonai Yeshua Messiah; thus, it is a
sacred ceremony initiates of the Order of St. Uriel may perform to deepen their experience of
unification with the Risen Messiah.
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The Sacred Ceremony
A Circle of Five Stones is created, with the magical carpet and sacred objects on it east of the sacred
stone in the center – the stones being gathered in a sacred manner, baptized and anointed, and set
into place.
(The circle is created large enough for all who are participating in the sacred ceremony when does as a
group working.)
When everything in laid out a smudging ceremony is performed – the circle and all who are
participating are smudged; though at the outset only the wonderworker or tzaddik walks in the Sacred
Circle – everyone else remains around the outside of the circle at the beginning.
As the wonderworker smudges the Sacred Circle they called upon Ha-Shem and the Holy Shekinah, and
called upon the Divine Powers in the Blessed Name of Adonai Yeshua; and as they smudge the people,
in prayers or song, they speak mysteries of the Holy Gospel – then returning into the Sacred Circle they
offer up praise and thanks to God, the True Light, and to the Messiah and the Holy Spirit, the Mother
Spirit, giving thanks for Supernal Mercy, Supernal Grace.
Then the wonderworker will go to each person and great them with peace (shalom) in the Blessed
Name, and they will give them a holy kiss on their brow and embrace them, and they will invite them
and welcome them into the Sacred Circle, saying, “Come! As a child of Light, enter into the Circle of
Light, as a child of God come and abide in the Holy Shekinah of God” (Or words to this effect).
 As the wonderworker does this they will also welcome all righteous spirits who wish to enter, as
well as spirits of the dead, welcoming all who enter in peace and confess the Blessed Name of
Yeshua as Messiah.
When everyone is received into the Sacred Circle, again the wonderworker will call upon Ha-Shem, the
Holy Shekinah and Divine Powers in the Blessed Name and make offerings, asking for a blessing upon
the sacred ceremony and people gathered – with holy staff in hand they will invoke specific blessings
from the Heavenly Father and Earthly Mother, and from the Four Winds, and when the blessings are
invoked they will lay their hand upon each person so that the blessings come to rest upon them.
At this point the wonderworker will lead the people in a holy chant of the extension of the Divine
Names of Eheieh, Yahweh, El Shaddai and Adonai:
Ah-AhHa-AhHaYa-AhHaYaHa
Ya-YaHa-YaHaVa-YaHaVaHa
Ah-AhLa-AhLaSha-AhLaShaDa-AhLaShaDaYa
Ah-AhDa-AhDaNa-Ah-DaNaYa
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As this is done the wonderworker will hold the consciousness intention of Supernal Influx, the
outpouring of Supernal Grace, and assuming the image of Hayyah Yeshua in their Body of Light they
will inwardly cleave to the corresponding Sefirot, consciously bring down the Supernal Light grade by
grade into the Sacred Circle – the image of a great and holy pillar of white brilliance will be envisioned
descending upon the center stone, with a great Holy Shin in it formed of brilliant rainbow light in the
center of it.
Then they will lead the people in the sacred chant of Yahweh:
Ya-Hi-Vo-Hu
As this is done they will envision the Holy Letters of the Great Name standing like mountains in the
Four Directions in their corresponding colors, Red, Blue, Gold and green, respectively, and they will
envision their Holy Light in the stones.
Then they will lead the people in the sacred chant of Shekinah Ha-Messiah:
Sha-Ha-MaSaYaHa
As this is done they will envision a circle of flaming fire magically appearing – mercy joined by
judgment.
Then the wonderworker will call the people to open their mind, heart and life to the Holy Presence and
Power of the Messiah, the Anointed of El Elyon, the Supreme, and they will lead them in the sacred
chant of Yeshua:
Ya-Hi-Sha-Vo-Hu
As this is done they will envision rays of light streaming out from the Five Holy Letters blessing and
anointing the people – the Holy Shekinah coming to rest upon them and the generation of their Light
Zelem.
(At this point, the seven archangels of the Messiah may be specifically invoked, along with their
blessings, and there will be and envisioning of their giving blessings in the form of streams of light upon
the people; or, alternatively, the archangels of the Three-Who-Come as known to initiates of the Order
of St. Gabriel – when the angelic invocations are to be done, often six stones will be placed around the
center stone, and the archangels will be emanated from the Light Body of the wonderworker as
Hayyah Yeshua.)
Then they will called the people to the Holy Remembrance of their innate unity with the Human One of
Light (Messiah) and Elyon, the True Light, and lead them in the chant of Eheieh:
Ah-Ha-Yah-Ha
As this is done they will envision white brilliance descending upon the people – Supernal Chrism.
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When this is done the wonderworker will ask the people to speak prayers of self-dedication or self-
offering to the Messiah and God, the True Light, and to speak an invocation of the presence of the
Messiah into themselves and their lives – prayers and invocations of their heart.
 These prayers often include confession and repentance – the opening of the heart to God, the
True Light, seeking to dispel all inner shades and shadows.
As these prayers and invocations are spoken the wonderworker will pray or sing in praise and
thanksgiving, and in offering and invocation with the people.
 Usually, as part of these prayers and invocation there will be a renunciation spoken of the
power of the demiurge and archons, and the great shadow of the demiurge, Samael or Satan;
this is called the “striking down of the Enemy.”
After all prayers and invocations have been spoken, and all praise and thanksgiving has been offered,
the wonderworker will go and anoint the brow of each person, saying, “Be anointed in the Blessed
Name of Adonai Yeshua Messiah, and receiving Adonai, be received into the Mystical Body of Hayyah
Yeshua – peace be upon you, receive the peace of Adonai.”
When all are anointed in this way, the wonderworker will lead the people in the sacred chant of the
Supreme Name: Adonai Yeshua Messiah.
Then a Holy Wedding Feast will be celebrated, and in speaking of the mystery of the bread and wine
the wonderworker or tzaddik will speak of the mystery of The Reception; and they will speak of the
mystery of the Bridal Chamber, and the Groom and Bride in Union.
At the conclusion of the Wedding Feast prayers will be spoken for the people and the land – prayers
for all our relations and for the Resurrection and Ascension of Tov Eretz, the Good Earth.
When the Holy Light is extended into all directions of endless space and the Great Palace of the Name
dissolved, the wonderworker will bid all spirits and peoples to depart in peace, and they will bid the
people to go forth in the Shekinah of Messiah as Light-bearers, Healers and Peacemakers in the Blessed
Name of Yeshua Messiah.
With the offering of the bread and wine to the earth as to the people and the land, the sacred
ceremony is complete.
 Usually the sacred stones are left in place as a blessing upon the people and the land – light in
extension.
This sacred ceremony, though very simple and direct, is very powerful – deep spiritual and mystical
experiences that change people’s lives are often invoked by it, and from its performance wonders
often transpire, the fulfillment of heart’s desires spoken and unspoken. It is an excellent ceremony for
healing work, and a laying on of hands and anointing for healing may be included; likewise, it is
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excellent for the generation of merit and as spiritual assistance of the dead and dying, so that a
Threefold Rite by proxy on behalf of the dying and dead may be included as part of it – as it is, two
aspects of the Threefold Rite are in it, so including an actual baptism it becomes a version of the
Threefold Rite in effect.
This is a holy rite well known and often used by elders and tau of the tradition, but as all serve in
sacred priesthood in the tradition it is openly taught to all – for whether called as holy apostles or not,
all of us serve as holy priests (this term used among us without any distinction in gender).
 Essentially, the teachings and practices of the Orders of St. Gabriel, St. Raphael, St. Uriel are
specifically the key orders for the training of lineage-holders in the tradition – tzaddikim or
apostles of the tradition; but because according to the Holy Scriptures all Christian Initiates
serve in sacred priesthood, these teachings and practices are given to all who desire to receive
them so that all might enter into the holy service to which they are called.
In witness is written:
“But you are a chosen race *the race of the Great Seth], a royal priesthood [the Order of Melchizedek],
a holy nation *Israel+, God’s own people *children of Light+, in order that you might proclaim the mighty
acts of the *Holy One+ who called you out of the darkness into the *Holy One’s+ marvelous Light *Or Ain
Sof+” (1 Peter 2:9).
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Shekinah Circle: Peaceful, Blissful and Wrathful Palace
If you look and see, Sky Father is the Sacred Circle and Earth Mother is
the Secret Center – this is the Union of Abba Shamaim and Imma
Eretz; yet, below, the Messiah is the Secret Center and the Shekinah of
Messiah is the Sacred Circle – the one who bears the presence and
power of Messiah arises from the womb of Earth Mother and receives
the anointing of Supernal Light from Sky Father, the Supernal Shekinah
being made manifest below. Praise the Holy One and Shekinah!
There is Imma Shekinah above, the Holy Mother, and there is Nukva
Shekinah below, the Holy Daughter; Imma Shekinah is Abba in the
form of the Holy Dove, the Divine Presence and Power of Supernal
Chrism, and Nukva Shekinah is Earth Mother and her Holy Child
anointed – in the Blessed Name of Yeshua Messiah, the Holy Daughter
is uplifted and enthroned in the Divine Mother, and she becomes Kallah Shekinah, the Holy Bride,
Shekinah of Messiah, and so the people and the land are blessed and uplifted, for the Pleroma of Light
is made manifest. Hallelu Yah!
When the Messiah appears, the Holy Mother and Child are the Secret Center and the Holy Bride is the
Sacred Circle – Holy Tzaddik and Shekinah Consort; this is the Shekinah Circle, Imma Shekinah as the
Center and Kallah Shekinah as the Circle, the Mother and Bride inseparable from one another, the
Divine Presence and Power of the Messiah, the Blessed Name. Praise Adonai Yeshua Messiah!
This Sacred Circle can appear as a peaceful, wrathful or blissful Palace of Light – when the
wonderworker, the magician or shaman, seeks to pacify and enrich spiritual forces it is emanated in
peaceful form; when they seek to subjugate and destroy it is emanated in wrathful form; but when
they seek to uplift and redeem it is emanated in blissful form, all according to the dance of the
Shekinah of Messiah and what is happening among the people and in the land, all according to the
Ratzon of Elyon, the Most High.
The Peaceful Palace of Light is the Holy Shekinah emanating as the White Maiden and her Jeweled
Maidens; the Wrathful Palace of Light is the Holy Shekinah emanating as the Black Maiden (Lilatu) and
her Fierce Maidens; the Blissful Palace of Light is Red Maiden in Union with the Messiah, with four Joy
Emanations surrounding them in the Four directions, the White Maiden dancing above and her four
Jeweled Maidens in the cross-quarters – these are the three of the forms of the Body of Vision the
Shekinah Circle may assume.
The Body of Vision
Peaceful Palace: The White Maiden appears in the sky above the Center of the Circle, she is dancing on
a red rose throne supported by an ofan (wheel angel) filled with eyes, holding a cup and dagger,
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wearing only jeweled ornaments (bracelets, anklets, necklace and belt) and a jeweled crown; she is
radiant with rainbow glory, rainbow aura, and surrounding her rainbow glory is an aura of flaming fire.
Her four Jeweled Maidens appear dancing in the sky in the Four Directions – all having her appearance
as though her twins; they dance on white rose thrones supported by ofanim, and they bear cups and
daggers, and are ornamented the same as her, but they are golden, red, blue and green, respectively,
corresponding to their directions, their auras being the complimentary colors of purple, green, orange
and red, surrounded by an aura of flaming fire like hers. Their rose thrones are lower than hers, so that
the tops of their heads are at the level of the ofan supporting her throne – she exalted as the Holy
Mother of Maidens, Mother of Shekinah Consorts.
The Wrathful Palace: Lilith appears as in the “Union with Sophia Nigrans” practice, but with completely
fierce countenance with flashing fangs; she dances on a fire rose throne supported by an ofan from
which flashing fire goes forth and her aura is dark radiance enshrouded by an aura a flames; she bears
a spear and sword, and is ornamented with bone jewels – her maiden emanations to the four
directions look exactly like her, though at times they become a great dragon, a maid, a mother and a
crone.
In the four cross-quarters of her Palace are four winged serpents or dragons –wrathful serafim), with
flashing fire coming forth from their eyes and fiery breath like shooting venom.
Blissful Palace: The Red Maiden appears as in the “Union with Red Maiden Continuum” – and she is in
blissful union with the Risen Messiah; they are on a rainbow rose throne supported by an ofan of while
brilliance with a thousand eyes, he standing, she enwrapping him in her embrace – she with cup and
dagger in hand, and he with rod and scroll, their aura diamond-like light enshrouded with flaming fire.
Above them is the White Maiden and in the four cross-quarters are her Jeweled Maidens – four blissful
emanations appear in the Four Directions, the Lord in union with four Jeweled Maidens, the Holy
Maiden with the Lord in the south being a White Maiden.
 The Wrathful Palace is only performed at night, the ideal time being the new moon, but the
Peaceful and Blissful Palaces can be performed any time – though the Blissful Palace is
especially auspicious on full moon.
Generation of the Sacred Circle
A Sacred Circle of Five Stones is created for this ceremony, all gathered in an appropriate manner,
baptized, anointed and set into place; the magical carpet or sacred blanket is placed west of the center
stone, with all offerings and sacred objects on it, including all basic magical weapons.
 When the Body of Vision is a peaceful, an eagle feather is ideal for invocation, when wrathful,
an owl or raven feather, and when blissful, a vulture or peacock feather; but various sacred
feathers could be used, the eagle standing in for all.
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 Four holy daggers are used for this rite – often “thunder nails” from Vajrayana tradition, along
with a special cup or bowl. The daggers are place on the corners of the carpet or blanket, and
the cup or bowl near the center by a light or lamp.
The outset of the sacred ceremony, whether peaceful, wrathful or blissful is basically the same, though
the wonderworker will carry the Divine Presence with a tone corresponding to the nature of the
spiritual work being performed, gentle, severe, or joyful as they enter into the rite.
With their holy dagger (not one of the four) and a feather fan in hand the wonderworker will walk or
dance the sacred circle moonwise, banishing all shades and shadows, calling upon Ha-Shem and the
Holy Shekinah, and the Great Guardians of the Sacred Circle; and so they will pray for the liberation of
the people and the land from all darkness, and the generation of sacred space, holy ground.
Then, taking up a sacred feather and their holy staff, they will walk or dance the sacred circle sunwise,
invoking the Divine Presence and Divine Powers, calling upon Ha-Shem and the Shekinah, and the
Power of the Four Winds – and when the Holy Powers are called, they will honor Sky Father and Earth
Mother, and the Divine Powers, giving praise and thanks, and making offerings, all as is due and
inspired by the Mother Spirit.
Having made initial offerings, the Sacred Circle being generated and opened in this way, they will
proclaim the intention of the sacred ceremony – naming the Holy Palace of Shekinah that is to be
manifest and the intention for which the Shekinah Circle is being generated; this is the creation and
generation of the Sacred Circle for the holy rite.
Ceremony of the Peaceful Palace
When the Sacred Circle is generated the wonderworker will invoke with prayer, intoning the Blessed
Name and calling upon the Shekinah of Messiah, Imma Shekinah and Kallah Shekinah in union, and
they will speak mysteries of the Holy Shekinah, and give praise and thanks to the Holy Shekinah –
especially focusing upon the Virgin Mother and the Tower of the Flock. This may be done in many
ways, but usually it will be done with music, song and dance – if nothing else, with a rattle or drum,
dancing and calling out.
 When the wonderworker gathers companions into this sacred ceremony, altogether everyone
will invoke, praise and worship in jubilation, remembering and calling upon the Holy Shekinah,
the Mother and the Bride.
In the fruition of this, the wonderworker will take up the sacred feather and holy staff, and circling the
feather above their head, they will intone the Divine Name Yahweh, and drawing it down in a gesture
towards the earth they will intone the Divine Name Elohim; they will do this three times, and then
holding the sacred feather to their brow they will intone the Divine Name, Adonai.
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If the wonderworker is a holy woman she will envision herself arising as Lady Mirya, and if a holy man,
then as Lord Yeshua – putting on this Body of Light.
 If others are present, so it is with all.
Then, as though a burst of light goes out from their heart in adoration, the wonderworker will envision
the Peaceful Palace of the White Maiden instantly magically appear in the space above the Sacred
Circle; and going to the holy of holies (carpet or blanket) they will take up their holy dagger (not one of
the four) and the special cup or bowl, and they will walk or dance these around the Sacred Circle
sunwise, invoking the blessings of the White Maiden with her sacred chant:
Yah-Ha, Yah-Ha, Yah-Ma-Ma-Yah Sha-Ka-Yah-Na-Ma-Ah-Ha, Yo-Ho-Vo-Ho, Ah-Ma
As this is done, blessings are envisioned as flowing from the Mother of Maidens in the form of light
streams flooding the sacred circle, though especially concentrated on the wonderworker and all who
are in the sacred ceremony.
The wonderworker spirals into the Sacred Center, and gathers light-power into the cup or bowl – when
they reach the Center they bring the holy dagger and bowl into union, and they ground or earth the
divine energy, placing the cup or bowl by the Center Stone.
Then, putting down their holy dagger, they take up their sacred cup (not the special one) and one of
the four daggers, and they walk or dance these around the Sacred Circle sunwise, going to the South,
and as they do this they take up the sacred chant of the Red Maiden for this holy rite:
Yah-Ha, Yah-Ha, Ah-Sha Sha-Ka-Yah-Na-Ma-Ah-Ha, Yo-Ho-VoHo, Yah-Ma
As this is done, blessings are envisioned flowing from the Red Maiden, as from the White Maiden, with
special blessings being gathered into the holy cup – to ground or earthed the divine energy, the dagger
is thrust into the earth by the Eastern Stone
The same is done with the three remaining daggers, they are walked or dances around the Sacred
Circle, the corresponding chant is taken up, blessings are envisioned, and the divine energy is earthed
by thrusting the dagger into the ground; following the Red Maiden in the South, is the blessings of the
Blue Maiden in the West, the Golden Maiden in the East and the Green Maiden in the North are
invoked in the same way – the pattern of the Tetragrammaton in the Sacred Circle.
Their chants are as follows:
Blue Maiden: Yah-Ha, Yah-Ha, Ma-Yah-Ma Sha-Ha-Yah-Na-Ah-Ha, Yo-Ho-Vo-Ho, Ha-Ma
Golden Maiden: Yah-Ha, Yah-Ha, Ra-Va-Cha Sha-Ka-Yah-Na-Ah-Ha, Yo-Ho-Vo-Ho, Va-Ma
Green Maiden: Yah-Ha, Yah-Ha, Ah-Ra-Tza Sha-Ka-Yah-Na-Ah-Ha, Yo-Ho-Vo-Ho, Ho-Ma
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When the blessings have been invoked and grounded in this way, then at each sacred stone offerings
are made on behalf of the people and the land, and there is worship in the presence of the Shekinah of
Messiah, the Holy Mother and Bride.
In the fruition of the offerings given a special libation is poured into the sacred cup or bowl by the
Center Stone, and then an offering of this libation is made at all five Sacred Stones – then the cup or
bowl is filled again and all are invited to drink. (Drinking this a person receives the blessings or divine
energies of the Holy Maidens or Shekinah Consorts.)
With the sacred feather and holy staff in hand, special prayers will be prayed by the wonderworker for
the people and the land, or special songs will be sung; and then, taking each magical weapon in turn to
its corresponding place in the Sacred Circle, special prayer-invocations of blessings will be spoken to
each Shekinah Emanation for the people and the land.
 When all of this is accomplish, a Holy Wedding Feast may be performed – all in the Mother and
Bride.
In fruition, with wand and cup the wonderworker will walk or dance the Sacred Circle sending out
blessings and light to the people and the land, praying that all might be gathered into the Pure Light
Realm of the Holy Shekinah, the Mystical Body of the Risen Messiah.
Then, with thanksgiving, the daggers are gathered in by reverse order, and then the bowl – all being
walked or danced moonwise and returned to the holy of holies.
When this is done, thanks are given to all spirits that have come and given their help, and all are
blessed and bid to depart in peace – and a smudging or banishing is performed as at the beginning,
praying for the merit generated to be a blessing upon all beings. This completes the sacred ceremony.
In place of these sacred chants other invocations or songs may be uses as inspired. Also, rather than a
single person performing the five invocations, five different initiates could do so, each identifying with
the corresponding Maiden. This reflects an especially powerful manifestation of this sacred ceremony
in which five women initiates of the Order of St. Mary Magdalene will seek to embody the Five
Shekinah Consorts in Sacred Circle, interacting with the people gathered, and receiving their offerings.
This form of the sacred ceremony assumes, of course, actual knowledge and understanding of
embodying a holy emanation in the play of the continuum, requiring experience and skill.
Ceremony of the Blissful Palace
 Although there is a variation of this sacred ceremony that could be performed by a solo
wonderworker, generally speaking, this is a ceremony of tzaddik and shekinah consort, or logos
and sophia consorts, and would be performed by a male and female wonderworker acting
together – the following representing an example of how it might be performed.
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Having generated the Sacred Circle together, she performing the smudging or banishing ceremony, he
calling upon Sky Father and she calling upon Earth Mother, he invoking the Powers of East and South,
and she West and North; he and she making the corresponding offerings as well – the logos consort
and sophia consort sit in the holy of holies, as in the bridal chamber, facing one another and gazing eye
to eye, smiling upon each other in remembrance of the original blessing of the masculine and feminine
joined together as the Human One in a single Body of Light, the image of the Divine I Am.
He will arise in Body of Light as Yeshua Messiah and she will arise in Body of Light as Kallah Messiah,
putting on the image of Our Lord and Our Lady.
As they gaze they will take up the exchange of radiant holy breath, envisioning the Spiritual Sun in the
heart and breathing light into one another, generating light upon light, joy upon joy in the fullness of
spiritual love and compassion, and as they breathe, their right hands will be placed upon the heart
center of the other, their left hands being in their own laps palm facing up, and as the light-power is
generated the Great Angel of our Io Adonai will be envisioned in the center of the Sacred Circle, feet
upon the ground, wings raised, gazing down upon them.
Then they will talk up the sacred chant:
Yeshua Messiah, Kallah Messiah, Io Adonai
 If companions are gathered with them, they too will take up this sacred chant, men envisioning
themselves as Yeshua Messiah and women envisioning themselves as Kallah Messiah – groom
and bride, Logos and Sophia, one Christos.
As they chant they will envision rays of light streaming our of the heart of the Great Angel and
magically appearing as the Palace of Light as described, but above the entire array will be the image of
the Virgin Mother full or grace and glory.
 As this happens the holy angel gazes upward in adoration.
Then, he and she will arise – he taking up the special cup or bowl, and she the holy dagger (not one of
the four), and they will walk or dance these around the sacred circle, she moonwise and he sunwise,
drawing in the blessings as they chant:
Abba-Imma, Yah-Ha-Sha-Va-Ha, Sha-Ka-Ya-Na-Ah-Ha, Ah-Ha-Yah-Ha
As this is done streams of blissful rainbow light will fill the Sacred Circle, concentrated upon those
gathered in Circle, and in fruition the holy dagger and the cup or bowl will be ceremonially joined over
the Center Stone and the cup or bowl set into place, earthing or grounding the blessings of Divine Joy.
Then she will take up one of the four daggers and he the holy cup (not the special cup or bowl), and
they will walk or dance them around the Sacred Circle as before, and going to the South, as they do
this they will take up the chant:
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Abba-Imma, Yah-Ha-Sha-Va-Ha, Sha-Ka-Na-Ah-Ha, Yah-Ha-Va-Ha
As this is done streams of joyful light blessings will be envisioned coming from the image of Union in
the South – light the color of the Holy Shekinah Consort or Maiden; and in fruition the holy dagger and
cup will be drawn into union, and the dagger thrust into the earth, grounding the blissful energy.
The same will be done with the three remaining daggers, West, East and North
The following are the corresponding chants:
West: Abba-Imma, Yi-Hi-Shi-Vi-Hi, Shi-Ki-Ni-Ai-Hi, Yi-Hi-Vi-Hi
East: Abba-Imma, Yo-Ho-Sho-Vo-Ho, Sho-Ko-No-Ao-Ho, Yo-Ho-Vo-Ho
North: Abba-Imma, Yu-Hu-Shu-Vu-Hu, Shu-Ku-Nu-Au-Hu, Yu-Hu-Vu-Hu
When this is done he and she once again will abide seated in the holy of holies as in the bridal
chamber, and once again they will entertain the exchange of gaze and breath – he as the Son of Father
Sky and she as the Daughter of Mother Earth, holding the conscious intention of uplifting all in Divine
Rapture. As they do this they will hold hands, and in fruition they will take up the sacred chant:
Abba-Imma, Yeshua Messiah, Kallah Messiah, Io Adonai
 All who are present with them will also take up the sacred chants that occur throughout the
ceremony.
Together they will arise and make offerings at the Sacred Stones in the corresponding order, Center,
South, West, East and North; then he will take up a sacred feather and the holy staff, and she will take
up a sacred feather and sacred rattle, and they will walk or dance them in the Sacred Circle, he sunwise
and she moonwise, worshipping in the Divine Presence of the Heavenly Father and Earthly Mother,
and the Bridegroom and Holy Bride – and as they worship they will invoke blessings upon the people
and the land.
Each time they are passing one another as the go around and around the Sacred Circle they will dance
with one another for a moment and interact in a ceremonial way, as though in a play of courtship
drawing out the divine energy of Pure Delight in the play of the Divine Masculine and Feminine; and as
they are dancing, worshipping and invoking, all will worship and invoke with them, as though guests at
the Wedding Feast – all in joy and laughter, the Delight of Eternal Life in the Resurrection and
Ascension, all as in the Original Blessing in the Pleroma of Light.
 In place of the staff and rattle, the dorje scepter and bell may be used.
At the fruition of this cycle of jubilation, they will put down these sacred objects and he will take on the
special bowl or cup in the Center and she will take up the holy wand – and they will ceremonially join
the cup or bowl and wand, and a special libation will be poured into the cup or bowl and be offered.
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Once offerings of the libation are made at the five Sacred Stones, then the bowl will be filled again, and
he and she will drink on behalf of all beings – if others are present it will be filled again and offered to
them.
Then again, he and she will sit together in the holy of holies, and exchange gaze and radiant holy
breath – and they will take up the chant of the Divine Names from Keter to Malkut following the Path
of the Lightening Bolt.
Reaching Adonai, they will exchange a holy kiss and she will arise, and with holy oil she will anoint his
brow, left foot, right hand, left hand, right foot and top of his head, and then she will take up the holy
sword of truth and hold it before him – he will arise and kneel on one knee, and she will bring it down,
touching the top of his head, his right shoulder, his left shoulder, and then touch his heart center.
She will bless him in the Name of El Elyon, and as he arises he will intone the Kabbalistic Cross, and
they will worship El Elyon, taking up the sacred chant:
Kodesh, Kodesh, Kodesh, Yahweh Elohim Tzavaot
He will bring out the bread and wine, and consecrate it, and they will celebrate the Holy Wedding
Feast, inviting all spirits and souls to partake.
 Anything that remains of the bread and wine will be offered to the earth as to all beings.
When this is accomplished, he will take up the holy staff and she will take up the sacred feather – he
will stand, abiding in repose in the Center, and She will dance the Sacred Circle sunwise, being in
motion, and they will extend blessings and the light of joy to the people and the land, praying for their
prosperity, success, health and happiness, and yet more, praying for their redemption in the Risen
Messiah and Shekinah of Messiah; as they do this they will envision the entire Palace of Light dissolve
and pour out upon the world.
Then, they will gather in the daggers and cup or bowl, blessing all spirits and bidding them to depart in
peace – he removing the daggers and she the cup or bowl; and as in the beginning, she will smudge or
banish the Sacred Circle. This completes the sacred ceremony.
 If the two initiates performing this rite are committed partners, or husband and wife, later in
private they may enact mysteries of the arayot as known in the tradition to further ground the
blessings invoked by this holy rite and extend light to the people and the land.
 This is one of the sacred ceremonies that might be performed when a couple is seeking to draw
in a soul of a lofty grade by way of the mysteries of the arayot.
Ceremony of the Wrathful Palace
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 This is a sacred ceremony performed for the invocation of wrathful oath-bound guardians of
the Continuum to purify the subtle environment of the people and land from shades and
shadows, subjugating and destroying klippot – husks of darkness; as St Paul teaches, our battle
is not with blood and flesh, but is with klippotic forces, cosmic and spiritual forces of admixture
and darkness. Thus, at no time is a wrathful meditation or ceremony directed towards any
incarnate person, but rather they are directed towards spiritual beings-forces of klippot that
hold people in bondage.
(In this version of Shekinah Circle a special sword is used in place of the special cup or bowl, one that
can be thrust into the earth.)
Having generated the Sacred Circle the wonderworker will shift into a fierce countenance and display,
as though arising as a prophet speaking according to the Holy Shekinah manifest in Gevurah-Judgment;
the wonderworker will arise as the Son or Daughter of the Black Madonna, Kali Imma.
They will take up the magical sword (not the special sword) and they will call upon the Name of Elohim
Givor and upon Shaddai, and they will invoke the Great Guardian, the Kerub of the Sword, and so
envisioning, they will cast the Circle of Fire around the outer space of the Sacred Circle – and in doing
this they will proclaim the cause for which the ceremony is performed, citing the specific klippot to be
subjugated and shattered.
As they speak the cause of the rite – the “judgment,” they will call upon the Great Guardians of the
Directions to send forth their wrathful emanations, binding and banishing archonic and demonic
forces, shattering the dominion of the klippot.
 The magical sword is laid out unsheathed for the duration of the sacred ceremony.
Then the wonderworker, the magician and shaman, will take up the sacred feather and a rattle, and
they will cry out with sounds as those of Lilatu and fiercely dance the Sacred Circle sunwise, taking up
the sacred chant:
Ka-Ha-La-Yah Yah-Ma-Ma-Yah, Sha-Ka-Yo-Na-Ah-Ha, Yo-Ma
In the height above the Sacred Circle they will envision the image of the Black Madonna and Child
magically appearing;
Then they will dance the Sacred Circle Moonwise, taking up the chant of Lilith:
Allah Lala Lola Lalil Lalu Lilatu
In the space above the Center of the Circle, just below the Mother and Child, they will envision Lilith
magically appearing, and with her the Dark Maidens and Great Dragons (wrathful serafim) in their
places.
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When this is done they will go and get their holy staff, which will act as a spear throughout the rite,
along with one of the daggers, and they will fiercely dance this in the Circle moonwise, crying out as
they take them up and chanting:
AH-Yah, Kali Yah-Ma-Ma-Yah, Lilatu, Ai-Sha
At the climax of this dance and chant, with the intention of the purification of the body of the people
and the land, the element of earth, the dagger will be thrust into the earth by the North Stone, as
though to pin a demon to the earth.
The same will then be done with the remaining three daggers, using the same chant – going to the
East, West and South, and praying for the purification of the mind, emotions and will of the people and
the land, respectively.
Then the wonderworker will take up the special sword with their holy staff and dance these in the
Sacred Circle, with the chant:
Yah, Ha-Ha-Ha, Kali Imma, Lilit Ah-Ma
As they do this, they will envision the environment surrounding the Wrathful Palace as filled with
armies of archonic and demonic forces, and they will envision the Partzufim of the Wrathful Palace
sent into full motion, subjugating and destroying klippotic forces. The emanations of Lilith in the Four
Direction will emanate countless emanations of themselves going out into the throngs of unclean and
evil spirits, binding and banishing them; the wrathful serafim shoot forth flashing fire from their eyes
and spew forth flaming breath from their mouths; the speak of Lilith shoots forth lightening and her
sword flames of fire, and striking with spear and with sword, she also shatters with her voice and
laughter, and she devours – all in a great frenzy of ferocity.
The wonderworker in the Sacred Circle becomes as an emanation of Lilith, and in their fierce dance
they too envision themselves as Lilatu subjugating and destroying dark and hostile forces, guarding the
Light Continuum, and the people and the land – liberating sparks.
(In this process, the chant may be taken over by other vocalizations and intonements, all as inspired by
the Mother Spirit, all as is needed to subjugate and shatter klippot.)
 In the case of an adept of the tradition who has knowledge and understanding of the Great
Wrathful Palace, the names of the twenty-two wrathful guardians may be invoked, or those
corresponding to the specific klippotic forces for which the sacred ceremony is being
performed; likewise, the Lord of the Wrathful Palace might also be invoked.
In fruition of this cycle, the sword is thrust into the earth – and with this gesture all archonic and
demonic forces are subjugated and shattered, all shades and shadows being driven out from the
people and the land.
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Then there is worship of Kali Imma and her Holy Child, and appropriate offerings are made, with
thanksgiving to the wrathful guardians – usually some meat substance, such as beef jerky, and some
hard alcohol that is offered by being sprayed from the mouth.
When the offerings are made, the entire Palace is envisioned as dissolving into dark radiance that
pours into the brow of Mother and Child; then prayers for the blessings of the people are spoken,
calling to the Holy Mother for blessings, boons and healing, and calling to the Holy Child for
illumination.
Then a Wedding Feast is performed, focusing upon the Passion and Crucifixion – the forgiveness of sin
and end of the dominion of the demiurge and klippot; just after the bread and wine are consecrate,
the wonderworker oath-binds those klippotic forces that were subjugated by the rite, speaking on oath
for them to guard the Continuum of Light Transmission, and to serve the Divine Will and Divine
Kingdom, and to defend the faithful and elect – all in the Blessed Name of Adonai Yeshua Messiah.
Then, with all spirits who desire to receive, these are invited to partake of the Wedding Feast, and the
wonderworker partakes on behalf of all beings.
When this is accomplished, the Mother and Child dissolve, becoming White Brilliance – diamond-like
light sparkling with the colors of the rainbow, and this pours down into the top of the wonderworkers
head, filling them and transforming them into Diamond Being, as a Child of the Divine Mother.
They go and remove all the daggers and the sword, blessing all righteous spirits and uplifting sparks,
and bidding all peace; and in conclusion they banish by an appropriate means, sheath the magical
sword and bid the Great Guardians to stand down, and they pray that all merit generated by the rite go
forth as a blessing upon all their relations, all beings .This completes the sacred ceremony.
 In order to perform any wrathful meditation or ceremony effectively, an initiate must have a
clear recognition of the empty nature and be able to enter and abide in the awareness of
emptiness – spacious radiant awareness. In other words, they are not rituals that should be
taken up by a novice, but only by experienced initiates who know and understand their true
context.
These sacred ceremonies are taught within the Order of St. Uriel, as well as in the Order of St. Mary
Magdalene; in the Order of St. Mary Magdalene there are also Union Meditations taught with these
Palaces.
The Peaceful Palace corresponds to the spacious and energetic quality of the elemental forces of
consciousness in their innate purity – hence, pacifying and enriching; the Blissful Palace corresponds to
the union of awareness and desire-energy in the elements of consciousness – hence, uplifting and
redeeming; and the Wrathful Palace corresponds to the purification of the elements of consciousness
manifest in impurity – hence, the subjugation and destruction of klippot, impure emanations.

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Shekinah Circle: Woman of Light
The figure of the Woman of Light and teachings surrounding her are well
known in our tradition – this image of Shekinah Imma, the Supernal
Mother, which so deeply inspired Tau Miriam, a woman master in our
lineage who embodied Supernal Realization. The following sacred
ceremony of a Shekinah Circle is founded upon her teachings and work
with the Virgin of Light.
The Sacred Ceremony
When the wonderworker, the shaman and magician, seeks to invoke an
influx of Supernal Light for the people, and seeks to invoke guardianship
of the light-power in the people, she or he will gather companions and
invoke the Virgin of Light and Archangel Michael.
 It can be especially powerful is there are twelve companions with a tzaddik or wonderworker
enacting this Body of Vision.
They will gather stones in a sacred manner to build a holy altar, and around the holy altar they will
place a sacred circle of twelve stones – before the altar they will lay out their magical rug or sacred
blanket, placing their sacred items upon it, and the altar will be for offerings of lights and incense, food
and libations, flowers and all that might seem good to offer up in the presence of the Holy Mother.
When the altar is built and the circle is created, the wonderworker will purify and anoint the holy altar
and stones of the sacred circle – sprinkling them with holy water and anointing them with holy oil.
Then they will take a mixture of sacred herbs, including some salt, tobacco, sage and dried rose petals,
and they will sprinkle this upon the altar and all over the ground of the circle with song or chant so that
this ground might be holy.
Then they will perform a smudging ceremony, smudging her or himself, the altar and circle, and the
people – as they do this they will call upon Sky Father, Earth Mother and the Divine Powers of the
Sacred Circle, and when the smudging ceremony is done they will make appropriate offerings to the
Powers, bringing the Powers into the Sacred Circle.
With the circle called to life and charged in this way, then the Virgin of Light will be invoked – she will
be envisioned magically appearing above the sacred circle, she who is clothed with the sun, standing
on the moon, with a crown of twelve holy stars and the wings of the great eagle; as she is invoked and
envisioned, the wonderworker will bear their holy staff and an eagle feather – they will lead their
companions in prayers and invocations of the Holy Mother and Child, and then, having their
companions take up the sacred chant of the Woman of Light, they will take up another invocation
playing upon the various sounds within the chant, chanting or singing as inspired by the Mother Spirit.
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(Basic chant of the Woman of Light: Ha Isha Ha-Elyona, Imma Israel)
As this chant is taken up, all will envision the image of the Virgin of Light growing brighter and brighter,
and they will envision light streaming down upon the altar and the stones of the sacred circle, and as
well as upon themselves – all opening to the influx of Divine Light. The wonderworker will generate a
Body of Light and ascend into the heart-womb of the Holy Mother, and running and returning, they
shall become as her Holy Child, whether the Son or the Daughter, among the people in circle, and they
will interact with the people as this light-presence and power embodied.
 In the midst if this self-generation, typically, there is a libation offered and drank – something
consecrated as the Light of the Holy Mother Sun.
This opens the way for offerings, praise and thanksgiving, and all manner of worship as inspired by the
Mother Spirit, rejoicing in the presence of the Virgin of Light and her Child of Light – the joy of her
having given birth; this may include the use of various musical instruments, song and dance, for the
worship of the Virgin of Light is in jubilation and rapturous ecstasy, as in the celebration of the Risen
Messiah and the delight of our eternal freedom.
 All manner of offerings are made upon the altar by the wonderworker and their companions,
with all manner of prayers for the extension of the Divine Light to the people and the land,
uplifting the people and the land in prayer to the Supernal Mother.
In the fruition of worship, when all offerings have been made, and all prayers-invocations spoken, then
a sacred chant will be taken up:
Yo-Ho-Vo-Ho Ah-Lo-Ha-Yo-Ma
When this is done, all will envision streams of light, akin to a spiritual nuclear fire, pouring out of the
Divine Body of the Holy Mother descending through the top of their heads – light completely
transforming them into her image and likeness, the image and likeness of the Human One of Light, and
they will envision streams of light going out into all directions of the world and endless space,
transforming the people and the land, and the whole of the Entirety, into the image and likeness of the
Pleroma of Light.
Then, with magical sword in one hand, and with a hawk feather in the other, Archangel Michael is
invoked as the guardian of the faithful and elect, and invocations of binding archonic and demonic
forces away from the faithful and elect are spoken – as this transpires, the wonderworker will emanate
the Light-presence and Light-power of Archangel Michael from within their own Body of Light as the
Holy Child of the Divine Mother, and from Archangel Michael they will envision countless emanations
going out into all directions.
When Archangel Michael is set into motion, the wonderworker will draw the Serpent Power up into
their Crown Star, and with conscious intention they will expand their Body of Light, as the Holy Child,
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to encompass their companions, merging their Body of Light with their companion’s subtle bodies, and
they will open the interior stars in descent from Crown Star to Root Star, with an initiation of an
opening of consciousness and the experience of influx with their friends; then everyone will envision
their Body of Light expand to encompass all of the people, and the Divine Names of the Middle Pillar
will be chanted as a blessing upon the people and the land.
In fruition, all are as the Holy Child of the Divine Mother, she having given birth – thus a Wedding Feast
of the Divine I Am is celebrated; at the consecration of the bread and wine, the entire Body of Vision is
envisioned as dissolving and pouring into all who are present, and into the earth through the holy altar
and sacred circle – partaking of the Wedding Feast this influx of the Mother’s Force is sealed in the
people and the land.
All who are present are asked to go out of the sacred circle as the Mother’s Child of Light – to go out as
Light-bearers, Healers and Peacemakers among the people, to go as the Mother’s blessing and to
extend her Divine Illumination; the close of the ceremony is the initiates going out of the circle
theurgical extending blessings and light to all beings, and with prayers for the Great Exodus.
There is no need for a banishing following this holy rite – all is accomplished as the Divine Mother
intends.
 Afterward a communal meal and celebration may occur.
Sometimes the companions attending this ceremony will make power bundles, fetishes or other
talismans that will be placed around the altar to be given to people as a special blessing or
empowerment following the rite; also, sometimes a Templar will be called upon for the invocation of
Archangel Michael.

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Shekinah Circle: Maiden, Mother and Crone
The Maiden gave birth to the Messiah, and she became the Holy Mother; the
Crone gave birth to the Maggid and she remained the Crone; when the
Messiah came into being his Holy Bride assumed the place of the Maiden –
thus surrounding Melekh Messiah there was the Maiden, the Mother and the
Crone.
We see this at Golgotha, for according to Gnostic masters, though she who
embodied the Crone, St. Elizabeth, had died, there at the Place of Crossing
was the Magdalene, Mother Miriam and Martha, St. Martha embodying the
Crone in the fruition of the Holy Gospel.
This is the fullness of the Holy Shekinah, the Divine Feminine – the dynamism
of pure energy in her youth, and spaciousness and power of the holy matrix
in her maturation, and perfect primordial wisdom in her fruition; she the Continuum of Endless Change
or Transformation, the Manifestation of All – Nukva Shekinah, Imma Shekinah and Imma Atik Yomin.
The Holy Shekinah is Bright, the radiant display of Mercy, and the Holy Shekinah is Dark, the radiant
display of Judgment – there is Or Imma and Kali Imma, and so the three faces of the Holy Shekinah
appear in Bright and Dark forms, the fullness of the Shekinah of the Supreme manifesting within the
Entirety, all in a great and holy mystery.
The revelation of the Holy Shekinah is without end, and it has no beginning; her teachings go on and
on, and when her teachings are given, it is she who gives them. The thought of her is good, and
contemplation of her yields good fruits, but the feeling of her and experience of her is far better, and it
is through the experiential level that she gives instruction and true insight, the full Divine Gnosis of
herself – if you want to know her, then ask her to reveal herself in all of her forms, and letting go of
self-grasping, attachment and aversion, entertain her Sacred Dance. If you invoke her and you cleave
to her, she will become yours and you will be hers, and in her you will have Habad, Divine Knowledge,
Understanding and Wisdom – she will give birth to you in the Risen Messiah, the race of the Great
Seth. Hallelu Imma Elyon! Praise God, the Great Mother, the All-In-All!
The Shekinah of Maiden, Mother & Crone
When a holy tzaddik wishes to commune in the fullness of the Holy Shekinah, seeking blessings and
boons for the people, or they wish to bring companions into a most intimate knowledge and
relationship with the Holy Shekinah, they will call for a continuum of self-purification and invocation of
the Divine Mother in her various forms, calling for the worship of Ha-Shem in Imma Gadol (the Great
Mother).
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Various rites of worship of the Divine Mother will be performed before the time of her great
convocation, generating auspicious circumstances and positive merit, all as the Mother Spirit inspires
the holy tzaddik – there may even be a water ceremony and fire offering with their companions in
preparation.
 In preparation for this sacred ceremony all manner of good offerings will be gathered, and all
manner of special talismans to extend her blessings will be made – the sacred ceremony will be
elaborate and lavish in honor of she who is Life Abundant, the All-In-All.
When a continuum of preparation has been kept and the time has come for the great convocation of
the Imma Gadol, the tzaddik and their companions will go out into the wilderness and gather sacred
stones, and they will form a Sacred Hexagram or Star of David within a larger Sacred Circle surrounding
it; the Sacred Hexagram will be oriented south-north, and the points of the Holy Star will not touch the
Circle, but rather the Circle will be large enough for movement of individuals in worship without
entering the Holy Star. At each of the six points of the Star a larger stone will be placed upright, as well
as at the point of the Four Direction of the Sacred Circle.
When the Star and Circle are formed, all of the stones will be purified and consecrated in the
traditional way; if a fire offering was performed, the holy ashes may be used to trace the Star and
Circle before the stones are set into place, representing the offerings that have been made and making
the ground holy to the Shekinah.
The magical rug or sacred blanket will be place in the center of the Holy Star, with sacred objects and
offerings on it; and in the center will be a great crystal dedicated to the Divine Mother and her Holy
Light – the offerings of the companions will be arrayed around the circle in the cross-quarters, in
between the Four directions.
When all is arranged, and all are ready, let there be a great outcry and tumult of noise, banishing all
unclean and evil spirits, and as this is done the tzaddik will perform a smudging ceremony; in the
invocations with smudging the tzaddik will called upon the Father in the form of the Holy Dove, the
Queen of Heaven, and upon Earth Mother, and they will call upon the Divine Powers of heaven and
earth in the Divine Mother. As each initiate is smudged they will be set into motion in jubilation, with
music, chant, song and dance, and with praise and thanksgiving – all in the Sacred Circle, but outside of
the Holy Star.
Once all are smudge the tzaddik will begin the invocations of the Bright Faces of the Holy Shekinah –
the Maid at the southern point, then the Mother and then the Crone at the other two points of this
great triangle, moonwise; the Magdalene, the Virgin Mother and St. Elizabeth being envisioned
magically appearing in Body of Glory.
Maiden Chant: Kallah Messiah (Ka-Ah-La-La-Ah Ma-Sea-Yah)
Mother Chant: Imma Ha-Messiah (Yah-Ma-Ma-Yah Ha-Ma-Sa-Yah)
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Crone Chant: Imma Atik Yomin (Yah-Ma-Ma-Yah At-Yah-Ka Yo-Ma-Yah-Na)
With these sacred chants and inspirations of the Mother Spirit the holy tzaddik will invoke the
emanations of the Maiden, Mother and Crone of Or Imma.
When this is accomplished, then the holy tzaddik will invoke the Dark Faces of the Holy Shekinah in the
same way – the Maiden at the southern point, then the Mother and Hag at the other two points,
moonwise; Lilatu, Na’amah and Iggaret will be envisioned magically appearing.
Lilith Chant: La-Yah-La-Too
Na’amah Chant: Na-Ah-Ma-Ah
Iggaret Chant: EE-Ga-Ga-Ra-Ta
 The traditional chants known to initiates may be used in place of these.
These chants are typically intoned in a somewhat discordant and chaotic way – wildly, coupled with
inspirations of the Mother Spirit, in this way the tzaddik will invoke the emanations of the Maiden,
Mother and Crone of Kali Imma.
 During all of these invocations, all the while, there is the movement and jubilation of worship
among all who are present, but only the tzaddik moves within the Holy Star – all others remain
outside of it in the Sacred Circle.
Libations will then be consecrated poured out upon the key sacred stones of the Holy Shekinah
Emanations in the same order as the invocations, and then also upon the four guardian stones of the
Sacred Circle; then special libations will be offered to all initiates as the Light and Fire of the Great
Mother, and partaking of this libation it will be done on behalf of all beings.
 Along with this libation something sweet may also be offered, and when the libation and sweet
is partaken of the tzaddik will say to each companion: “She is yours and you are hers – you
abide in her.”
Then, dancing around the holy ground in the Center of the Star the tzaddik will generate the Body of
Light and gather the strength of all the Shekinah Emanations into it, dancing in an out of the triangles
forming the points of the Star – weaving in this way they will pray and giving thanks, and they will
becoming as the emanation of the Shekinah in her fullness; as the Shekinah Emanation, the tzaddik will
then go out and anoint the assembly, speaking in the Holy Spirit according to Divine Revelation, Pure
Utterance.
When all are anointed with her Supernal Grace, then the tzaddik will begin to invite their companions
to enter into the Holy Star and dance some weave, gathering power from each Holy Emanation and
worshipping in the Interior Presence – all manner of prayers of praise and invocation will be spoken,
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and all manner of offerings given, and there will be prayers for the blessing of each Holy Emanation
upon the people and the land, and prayers for the fullness of the Holy Shekinah among them. In this
process, typically, blessings will be carried out to the Four Directions and extended to the people and
the land, to all beings.
 In such sacred ceremonies very often the entire assembly of initiates is taken up in the Holy
Spirit and various inspired movements occur in the play of Gnostic worship; the Holy Shekinah
will often rest fully upon her children, as though to emanating as them.
When all is said and done in worship of the Mother, a Holy Wedding Feast of the Divine Mother is
performed to complete and seal the Sacred Ceremony.
There is no banishing following this Sacred Ceremony, but a communal meal and more causal
celebration may continue in worship of God the Mother.
This is the most basic outline of the essential Shekinah Circle of the Maiden, Mother and Crone, Bright
and Dark; it extends many boons and blessings when performed, and many wonders often transpire
through it.
 Quite naturally, in the midst of such a rite the sacred ceremony can transform radically, all as
the Mother Spirit inspires in her worship; likewise, whatever the Divine Mother might ask of
those who entertain her worship, it should be done as she has directed in good faith.
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Guardian Angels of Children & Escorts of the Shekinah
The legends of Lilith as the first wife of Adam are rich with meaning, for as
the Wrathful Emanation of the Shekinah, Malkut, it suggests the ferocity
and tumult of the development and evolution of humankind from the
bestial realm, and it also alludes to a relationship with the Divine based
upon fear and appeasement of the mysterious and threatening forces of
nature common in early or primitive religion. Likewise, the legends of her
rebellion against a completely submissive relationship with Adam suggests
the inequality and domination by way of physical strength of male over
female during the initial emergence of humankind from among beasts – an
inequality that we still labor to rectify; aside from the metaphysical
implications, it suggests some intuition in the ancient psyche of the material evolution of life from
which humankind has arisen.
In legends Lilith leaves Adam because she refuses to be a submissive wife, instead preferring to go out
into a self-imposed exile in the wilderness of the desert. There, in her frustration and rage, she relates
with the Serpent and is said to breed shedim, demons. God sends three angels to her as emissaries to
pacify her anger and call her in from her exile, Sennoi, Sansennoi and Sammangelof; but she refuses to
return to Adam so long as circumstances of inequality remain. Thus, in the presence of the three
watchers she speaks of vow for herself and her children, essentially vowing that she and her children
will cull the weak from among the children of Adam, but preserve the strong, seeking to slay the
firstborn of Adam and the children of all who do not cleave to the Holy Shekinah – in this way, though
she will not return to Adam, she will honor and serve the Holy One, facilitating the guardianship of
Creative Evolution, the Ratzon of Elyon.
Lilith, of course, is a very enigmatic, sophisticated and complex personification within the tradition, for
on the one hand she is a Holy and Divine Partzuf representing the Wrathful Emanation of the Holy
Shekinah or Malkut manifest under the dominion of Gevurah-Judgment; hence, the Shekinah
appearing with the angels of wrath in service the Ratzon of Elyon, the Most High. On the other hand,
she is also the Mother of Demons, the adverse or impure manifestation of Malkut (Klippah Malkut),
representing the Feminine Presence of the Other Side, the Dark Side. This reflects the mysterious and
enigmatic role of darkness and chaos in the divine play of creative evolution, the matrix of creation – a
principle that appears to both serve and oppose the Divine Intention.
The moral of the story is that the reality and truth of apparent darkness and chaos, or evil, is not so
simple, and that, in fact, as paradoxical as it may seem, as much as oppose the Divine Intention,
darkness and chaos also serves to fulfill the Divine Intention.
This same great enigma is reflected in another legend in the tradition concerning King Solomon and the
building of the Temple of Solomon, for according to the Midrashim as an esoteric sage, Solomon had
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complete knowledge of the Magical Kabbalah and was an accomplished wonderworker – magician and
shaman. Thus, when it came time to build the holy temple of God he called upon shedim, demons, and
bound them into the service of building the holy temple in Jerusalem; according to the masters of the
tradition, his power to do so was based upon his knowledge and understanding of Lilatu and her vow
for herself and her children. This legend gave rise to an entire expression of Magical Kabbalah in the
tradition called the “Art of King Solomon” (or “Solomonic Art”) as expressed in a veiled form in the
Greater Keys of Solomon and Lesser Keys of Solomon (Goetia), two famous medieval magical texts.
In either case, whether as the Wrathful Face of the Holy Shekinah or as the Feminine Presence of the
Other Side, Lilith represents an adverse or inauspicious manifestation of Malkut, the Divine Presence.
Sennoi, Sansennoi and Sammangelof are angels invoked by wonderworkers of the tradition when there
is an appearance of an adverse or inauspicious manifestation of the Shekinah, whether as a radical
movement of Gevurah-Judgment in the people and the land, or as ill-fate and danger threatening little
children. In other words, they are invoked as escorts of the Shekinah returning from her exile amidst
tribulation and as guardian angels of little children.
An example of an occasion when a wonderworker might invoke these three watchers as escorts of the
Shekinah seeking to mitigate Gevurah-Judgment, it might be following a great disaster in their land,
and one that took many lives swiftly. Essentially, such events reflect the energy or karma of the people
and the land, and when such disaster strikes fear and all manner of negative thoughts and emotions
are invoked in the people as they struggle to cope with what has happened – the intention is not an
appeasement of divine wrath as in primitive religion, as though what’s happening is something
separate and apart from us, but the intention is to bring about a shift in the energy or karmic matrix of
the people, which in turn corresponds to a shift in the matrix of psychic and spiritual forces.
 The events surrounding 9/11 are an excellent example of circumstances that might inspire this
kind of sacred ceremony.
An example of when a wonderworker might perform a special invocation of these three watchers as
guardian angels of children would be a situation in which the lives of little children are threatened by
some form of illness or violence and there is a need to shift the karmic matrix surrounding the child
and family.
In either case, it is a response to an apparently inauspicious manifestation of the Divine Presence –
Malkut, a spiritual labor seeking to mitigate Gevurah-Judgment with Hesed-Mercy; hence, seeking to
shift the Matrix of Spiritual Forces moving within and behind an appearance of ill-fortune.
Here we may give an example of two sacred ceremonies invoking Sennoi, Sansennoi and Sammangelof;
one invoking them as escorts of the Holy Shekinah in a time of tribulation and another invoking them
as the guardian angels of little children.
Ceremony of Escorts
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If and when a tzaddik or wonderworker of the tradition perceives Gevurah-Judgment moving among
the people and in the land they may call the Community of the Faithful and Elect to take up a
continuum of purification, confession and repentance, on behalf of the people and the land – all their
relations. Thus, the holy tzaddik or wonderworker, along with their spiritual companions, will shift their
continuum of daily prayer throughout the week, seeking to invoke the mitigation of Gevurah-Severity
with Hesed-Mercy, making special offerings and enacting spiritual works of purification.
In the midst of the appearance of a radical movement of Judgment or inauspicious manifestation of
the Holy Shekinah, or in any spiritual work seeking to shift the larger matrix of psychic and spiritual
forces among the people, it is not the labor of a single individual acting alone in the Light Continuum,
but is the labor of an entire spiritual community – the Living Sacred Circle. Thus, a generation of merit
or light-power by the assembly is needed if a holy tzaddik or wonderworker is to perform a sacred
ceremony seeking to shift the balance of the play of spiritual forces – drawing upon the positive energy
generated by a larger group of initiates, only then may they be able to work a wonder for the people.
The continuum of prayer and invocation begins on a Monday with morning prayers and the vigil is kept
throughout the week until the Eve of Shabbat, the time of going out to receive and welcome the
Queen of Shabbat, the Holy Shekinah; throughout the week the tzaddik will seek to look and see what
must be done, and will inquire of the Holy Spirit and Divine Powers, seeking a vision and guidance –
whatever is asked of them by the Divine Powers they will do, and whatever might be done by the
assembly they will communicate to their companions, calling them to attend to whatever they can.
 The tzaddik or wonderworker may enact a continuum similar to a vision quest during the week,
or they may go on walks of power, visit places of power, create Sacred Circles, or go visit the
Light Wheel, all as inspired by the Holy Spirit, all as is called for in the Light Continuum.
In this process, throughout the week, everything needed for the sacred ceremony will be gathered and
prepared, including a talisman of the three watchers to be invoked as escorts of the Holy Shekinah,
their names being placed upon it, along with those of the three archangels.
 There are many forms this talisman may assume – it may be a power bundle, a disk with a
sacred seal on it, a special scroll, or so on; for the purpose of this ceremony it will be buried in
the earth once the rite is performed.
On Saturday, following morning prayers, the tzaddik or wonderworker will go out with helpers to
create the Sacred Ground for the ceremony – six stones will be gathered in a sacred manner, brought
to the Sacred Ground, and they will be purified and consecrated by way of a baptism and chrism. Then,
with a magical sword they will engrave three concentric circles on the earth, with a Sacred Hexagram
drawn inside of them, oriented along the south-north axis. The circles will be traced from the inmost to
the outermost, the first with sacred chants or prayers for divine protection, the second with sacred
chants or prayers for the mitigation of judgment, compassion, and the third with sacred chants or
prayers for mercy – the kavvanot being Gevurah, Tiferet and Hesed, respectively. The hexagram will be
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traced with the Shabbatai point south and Levanah point north; as the Shabbatai triangle is traced
sacred chants or prayers to the Heavenly Father will be sounded, and as the Levanah triangle is traced
sacred chants or prayers to the Earthly Mother.
 White flour is then pour over the lines that have been engraved on the earth in the same order
they were traced, and as the sacred chants during tracing them were oriented to the Holy One,
so now they are oriented to the angels of the Holy One.
Outside of the Sacred Circle the stones will be placed at the points of the hexagram – each stone being
dedicated with prayer to one of the holy angels. The stones of the Shabbatai triangle will be dedicated
to the three angelic visitors to Abraham and Sarah in the Holy Name of Yahweh – Rafael, Michael and
Gabriel, and the stones of the Levanah triangle will be dedicated to the three watchers in the Holy
Name of Adonai – Sennoi, Sansennoi and Sammangelof.
 Candles or lamps are placed by each of the stones; white candles by the stone of the Shabbatai
triangle, red candles by the stones of the Levanah triangle.
In the center of the Sacred Ground the magical carpet will be laid out with all of the magical weapons
upon it, as well as a holy lamp, the talisman (covered or wrapped in cloth), and offerings – the bread
and wine, however, are not laid out until just before the sacred ceremony begins.
Once the Sacred Ground is set up a rite of purification and consecration of the Sacred Circle will be
performed, with prayers-invocations that this Sacred Ground be as Bet El, a place of meeting of heaven
and earth; then throughout the day a vigil of prayer will be kept by the holy tzaddik or wonderworker
and their helpers – always at least one initiate will be in the Sacred Ground tending the continuum of
prayer and meditation.
As the sun goes into the Gate of the West the assembly will gather in that place – all wearing black or
dark colors, honoring the mourning of the Holy Shekinah in her exile, and the sorrow and suffering of
the people and the land; the only exception to this will be the holy tzaddik or wonderworker who will
wear bright colors, and the helpers who will wear white.
 The companions gather around the Sacred Circle, outside of it.
At the outset a rite of purification will be performed – most likely a smudging ceremony coupled with a
full banishing; then the candles or lamps will be lit with prayers invoking the Divine Light and incense
will be offered up; then the tzaddik or wonderworker will called upon Ha-Shem, the Holy Shekinah and
Divine Powers to bless and empower the sacred ceremony, and lead the assembly in the making of
offerings to the Holy One and Divine Powers.
All who are present are then anointed on their forehead with prayers of Holy Remembrance.
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When this is done the holy tzaddik or wonderworker will take up the holy sword, invoke the Angel of
the Sword and Great Guardians of the Directions for the sake of the people, praying for the shattering
of the dominion of klippot, and the driving out of darkness from the people and the land.
 The helpers in this rite may very well be Templars, so a Templar may be asked to perform the
invocation of the Guardians.
Then, with holy staff in hand, the three archangels are invoked, and then the three watchers, the
tzaddik or wonderworker going to the corresponding sacred stone to invoke each angel – they are
invoked to welcome and escort the Holy Shekinah as she is brought in from her exile, and they are
invoked as guardians of the people and the land in a time of tribulation, especially as guardians of the
innocent and the faithful.
 The sacred talisman is uncovered, purified and consecrated at this time.
When this is done, the holy tzaddik goes to the magical carpet, the center of the Sacred Ground, and all
turn to the Gate of the West, and the holy tzaddik leads the assembly in prayers and invocations
inviting and welcoming the Queen of Shabbat, the Holy Shekinah.
The presence of the three watchers is cited as a quelling of Judgment, the pacification of angels of
wrath, and the subjugation and shattering of klippot, and the presence of the three archangels is cited
as an invocation of tikkune-healing, guardianship and mercy.
Then, when the Holy Shekinah is received, there will be prayers and invocations of the Holy Gospel,
and the Wedding Feast will be celebrated on behalf of the people and the land – with emphasis upon
the suspension of the Law by way of the Holy Cross and the Supernal Mercy and Grace of the Risen
Messiah.
(Just after the consecration of bread and wine there is a special theurgic field that has been generated
by the consecration and it is a prophetic moment in a Holy Eucharist – this may be used by the holy
tzaddik or wonderworker to speak special invocations or perform special works as guided by the Holy
Spirit and Divine Powers in the moment.)
 Each companion will enter the Sacred Ground in turn to receive the Holy Eucharist, and as they
do their kavvanah will be prayers of the mercy of the Risen Messiah pouring out upon the
people and the land, the suspension of Judgment and Holy Tikkune. Having received the Holy
Communion, going out of the Sacred Ground they will carry the blessings to the people and the
land, shifting to prayers of the extension of the Light of the True Cross.
When the Wedding Feast is accomplished, there is a worship of Ha-Shem, an offering of prayers of
praise and thanksgiving, and prayers for the people and the land; then, a holy seal is place upon the
rite, dedicating the merit generated to all beings, and what is to be banished is banished, completing
the sacred ceremony.
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 Typically, the candles will be allowed to extinguish themselves – while they burn a continuum
of silent prayer and meditation will be kept. During this time, the sacred object will be removed
from the circle, and all of them will be appropriately purified, and the talisman will be buried in
the center of the Sacred Ground with appropriate prayers for the fullness of the Divine
Presence, and for the people and the land.
When all is accomplished, the Sacred Circle and Hexagram are raked into the earth in complete faith of
the dispelling of the movement of darkness in the people and the land, the shattering of the klippot,
and holy oil is offered over the stones in faith in the manifestation of the Mercy of Ha-Shem.
Then a Shabbat meal may be celebrated by the assembly, tribulation and sorrow having been
transformed into joy.
Guardianship of Little Children
In the tradition there is no baptism of children, though there is a ceremony for the reception of new
souls and blessing of children, and as part of that a talisman or amulet of divine protection invoking the
three watchers as guardian angels may be fashioned that may be placed near where a child sleeps – on
the fifth birthday of the child this talisman or amulet is buried in the earth with prayers for their
continued growth and happiness. This continuum is largely performed by way of prayer and
meditation; however, if and when a child is in great danger, a special ceremony may be performed
invoking the three watchers and consecrating a more potent talisman of guardianship.
There are many forms that such a talisman might assume, but when there is a greater need often a
power bundle is made, with the holy names and sacred signs of the three watchers on it, along with
those of any other Divine Powers the Holy Spirit might inspire to be invoked – this power bundle is
wrapped in crimson red cloth, and tied with silver and golden cord. (See the making of power bundles
elsewhere in this forum.)
 If possible, on this power bundle an owl and hawk feather will be tied, separated by a white
feather, such as the feather of a white swan or white dove.
Once made, a sacred ceremony will be performed in the afternoon, consecrating it following afternoon
prayers – this will usually take place in a holy sanctuary.
Lights and incense will be offered, and the magician and shaman will call upon Ha-Shem, the Holy
Shekinah and Divine Powers, and offerings will be made on the altar on behalf of the child and their
family.
 A picture of the child with their family, along with special candle lit for them, will likely be
placed upon the altar.
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Then the three watchers will be invoked and prayers of divine guardianship will be spoken, and the
prayer bundle will be offered up to Ha-Shem and the Holy Shekinah, with prayers for blessings and
good fortune, and the power bundle will be consecrated and a vial of holy oil will be tied to it.
When this is done it is wrapped in white cloth and before sunset on the same day, if possible, it is given
to the parents of the child.
When the power bundle is given to the parents of the child they will be asked to take it into their
child’s room, remove the white cloth and bury the outer covering in the earth, and then to anoint
every entrance to the child’s room with holy oil – every window or doorway, and to place the power
bundle in the room near where the child sleeps. Unlike a general talisman or amulet for the divine
protection of a child, the power bundle will be burnt and whatever remains will be buried when the
danger for which it was created passes, or else after a specific period of time discerned during its
creation and consecration.
A vigil of prayer and offerings will be kept following afternoon prayers for one week, or for whatever
period of time inspired by the Holy Spirit – a candle being kept lit by the picture of the child with their
family, if there is one on the altar.
In this way divine guardianship may be extended to a child in great danger. or a shift may be made in a
matrix of extremely negative karma of a soul newly incarnate.
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The Hermetic Seal: Spiritual Practice of Secrecy
“Beware of practicing your piety before others in order to be seen by
them; for then you have your reward from your Father in heaven.
“So whenever you give alms, do not sound a trumpet before you, as the
hypocrites to in the synagogues and in the streets, so that they may be
praised by others. Truly I tell you, they have received their reward. But
when you give alms, do not let your left hand know what your right hand
is doing, so that your alms may be done in secret; and your Father who
sees in secret will reward you.
“And when you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues
and at the street corners, so that they may be seen by others. Truly I tell you, they have received their
reward. But when ever you pray, go into your room and shut the door and pray to your Father who is
in secret; and your Father who sees in secret will reward you” (Gospel of St. Mathew, the Sermon on
the Mount, 6:1-6).
If this is true of piety and good works, and of our prayer life, how much more so is this true of the
spiritual works of magical or wonderworking movements extending invisible and spiritual assistance, or
of the sharing of our spiritual and mystical experiences with others? Indeed, in these verses from the
Sermon on the Mount Adonai Yeshua encourages us to practice discretion and secrecy surrounding our
spiritual life and practice, and as much as secrecy regarding piety and good works, he is speaking of a
hermetic seal upon wonderworking movements and our spiritual and mystical experiences; unless
there is a clear and conscious intention, some purpose to be served that actually benefits and uplifts
others, or we are called by the Holy Spirit to share a wonder because it has transpired for the sake of
the people, or we are called to share a dream or vision that has come for the people, then we are silent
about such things, maintaining a “hermetic seal.”
In this regard we might recall the many times that Adonai Yeshua performs a wonder, but then tells
those witnessing it or experiencing it to keep it private, secret. First we must say of this that his aim is
not the glorification of himself, but the glorification of God; and, second we must say that the wonders
are for those who are present in the experience of them, those who are illuminated by them and
healed by them, those whose faith is restored by them and who are, thus, uplifted to God through the
wonders transpiring in their midst.
Indeed, just as in piety and good works, we have reason to question the motivation behind the sharing
of wonders “we” have performed or spiritual and mystical experiences we may have had – it is very
easy for the egoistic self to take hold of such things and for the taint of Klippah Nogah to enter,
corrupting them. Thus, before we too swiftly share about wonders that have transpired through our
spiritual practices, or spiritual and mystical experiences that have happened through them, we want to
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look to see our motivation – is it to glorify ourselves or to glorify God, is it to actually benefit or uplift
others, or is it blowing our own horn in self-aggrandizement or some other form of selfish ambition?
The balance of spiritual self-worth and spiritual humility is very delicate, as is the balance between self-
glorification and the glorification of the Divine. As spiritual practitioners we are all intimately
acquainted with this, for we all share in this struggle for self-transcendence and the cessation of the
doer.
There is, indeed, a time and place for us to share about wonders that have transpired, or something
about the spiritual and mystical experiences that have unfolded in our spiritual life – at times there is a
need to do so that is Spirit-filled and that will benefit others, and the intelligence of our heart and the
Holy Spirit will call us to share; but much of the time such things are private, secret, and are not meant
to be openly shared.
In this regard, in the Sophian Gnostic tradition, such things are often spoken of as “mysteries of the
bridal chamber,” and are viewed as intimate exchanges between the “lover and the Beloved,” the
faithful and God; in a manner of speaking, we are not inclined to “kiss and tell,” as that would be
unseemly.
There is something much more within and behind all of this, however, for as much as a guardianship
against the egoistic self taking hold of our spiritual life and practice, and the taint of Klippah Nogah in
us, there is also the issue of the preservation of energy through the generation stage (Ma’aseh
Bereshit) and guardianship against the incursions of admixed and dark forces, klippotic beings-forces.
This is reflected in the teaching of the Zohar on the interpretation of dreams and sharing of dreams.
According to the Zohar there is great manifesting power in our dreams – prophetic power, so that
whether bright and hopeful, or shadowy and seemingly dreadful, nevertheless all dreams are to be
interpreted in a positive way. Thus, the Zohar cautions us regarding the sharing of our dreams with
others, proposing that we should only share them with individuals who are close to us and who will
support a positive interpretation. Moreover, according to the Zohar, we want to ensure that the that
the positive charge of energy-intelligence is not drained by speaking too much about it, and that we do
not attract spiritual beings-forces of the Other Side that might seek to hinder or obstruct what we
desire to manifest. In other words, we want to be careful who and what we invite into the continuum
of our spiritual life and practice, and we want to guard against incursions of klippot, whether shades
and shadows in our own psychic being or those that may come from the apparent outside.
The Zohar, of course, is speaking of dream interpretation as a magical or theurgic action – a
wonderworking movement; the same teaching therefore applies to spiritual works of wonderworking,
and to our spiritual and mystical experiences – they must be sealed and guarded, unless there is a clear
and conscious reason for them to be spoken and shared, and there is a greater good to be served in so
doing.
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This practice of silence and guardianship associated with wonderworking is often called the “hermetic
seal,” a term from the art of alchemy; for a hermetic seal implies the no positive energy is allowed to
escape or leak out of our continuum, and likewise that no unwanted negative energy is allowed to
enter in to taint it. It is for this reason that a ceremony of banishing or purification is performed at the
outset and the conclusion of virtually all spiritual or magical workings, for in so doing we ensure that
only divine and luminous spiritual forces enter into the movement, placing a proper seal upon it.
Thus, when we are going to perform a spiritual or magical working, we do not speak of it, save when
there is good reason and it is necessary; likewise, any time soon after we will not speak of it, unless
there is good reason or we receive a clear charge from the Holy Spirit to do so – the same is typically
true of our spiritual and mystical experiences that arise in the process of our spiritual work.
You may recall St. Paul’s teaching on the play and conflict of spiritual forces – according to St. Paul, our
battle is not with blood and flesh, but is with spiritual forces of admixture and darkness established in
celestial places; yet, blood and flesh, ordinary people, become vehicles of spiritual beings-forces, and
often times, in the unenlightened condition, the spiritual beings-forces channeled are admixed at best,
and frequently dark and hostile. Although in and of themselves a person may intend no harm,
unconsciously they can become an agent of klippotic forces, and through them admixed and dark
forces may form a psychic link with us, attempting to hinder or obstruct our spiritual work.
Aside from the reality of such spiritual forces, various forms of negative thought, emotion, word and
deed can be invoked if we share too much about what we are doing in our spiritual life and practice, or
share too much about the spiritual and mystical experiences transpiring in our lives with those who
have no need to know – any negativity, such as envy or doubt and the like, becomes a psychic force of
opposition and is heavy energy that is not helpful to us, but that may actually interfere with our
spiritual work and influence the outcome.
We all know the difficulty of keeping our own energy-intelligence completely positive in the midst of a
spiritual movement, the struggle to keep our own thoughts, emotions, words and deeds aligned with
the Divine Light; with the exception of accomplished initiates, every other person we add into the mix
naturally increases this difficulty of maintaining completely positive energy in a spiritual movement.
Thus we are wise to guard our spiritual and magical work with a hermetic seal, only speaking of it when
there is a clear and conscious intention, and when we are lead to do so by the Holy Spirit because it will
serve a greater good; most often it is best not to “let the left hand know what the right hand is doing.”
In these modern times this is often even true with individuals on behalf of whom we take up a spiritual
work or wonderworking movement – disbelief and doubt is so prevalent, and various forms of self-
negativity and mental arrogance are so pervasive, that even where there is some faith, more often
than not, powerful shades and shadows linger. At times we will involve a person in the spiritual work
we take up for them, encouraging them to participate through offerings, prayer and such, but often we
will say nothing of the spiritual work or wonderworking movement we take up for them, as were they
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to know doubt and other forms of negativity would enter in to pervert, hinder and obstruct the
transmission of helpful spiritual energy – our discretion and silence is a matter of skillful means.
Of course, before taking up a spiritual work for a person in secret we always pray about it and meditate
upon it, seeking the will of the Divine and the blessing or authority of the Divine for the movement; but
having done so, very often our works of invisible and spiritual assistance are performed in secret, just
as piety and other good works are best performed in secret.
Thus, the practice of the hermetic seal is common among Sophians, especially among initiates of the
Order of St. Uriel – it is a basic teaching of the wonderworking or magical art in the Christian Kabbalah.
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Water Gazing
If we wish to see and hear in the Spirit first and foremost we
must purify ourselves, for our own consciousness is the mirror
of prophecy, whether hazy or clear; and having purified
ourselves, we must consecrate ourselves, offering ourselves to
God as a vehicle of the Divine Presence and Power, cleaving
with mind, heart and life to the Risen Messiah and Shekinah of
Messiah – in so doing we create the conditions for the Holy
Spirit to move with, in and through us, and, perchance, to
grant us the gift of sight into the World of the Holy Spirit.
In any practice of seeing and hearing in the Spirit, however, we must be free from vital demand, free
from all grasping, all attachments and aversions; we must learn to abide in the presence of awareness,
open and sensitive, waiting upon the Spirit of Yahweh, and whether luminous vision comes and the
Spirit speaks or not, just the same it is good, and we rejoice in the presence of El Elyon, the Holy
Shekinah.
Now water bears the power of purification, and we may say purification is everything; for this reason
Yohanan the Baptizer, the opener of the way, came teaching confession and repentance of sin or
negative karma, enacting the rite of baptism or water ceremony for purification with the people of God
– purifying the people of God he prepared them to receive the Messiah and the radiant holy breath of
the Messiah, the Holy Spirit. In the waters of the Sacred Jordan Yohanan and Yeshua met, and going
down into the living waters, coming up out of them, the Supernal Chrism came upon Yeshua, the Spirit
of the Messiah, the Holy Spirit, descending upon him, and so through the living waters the Spirit and
Soul of the Messiah, the Human One of Light, entered; purified, Adonai Yeshua was consecrated and
sanctified with Ruach Elohim, the Spirit of God.
Ruach Elohim moves upon the surface of the waters, as in the beginning of creation when she flew
over the primordial deep, the Living Word and Wisdom of Yahweh Elohim speaking all of creation into
being through her; she the radiant holy breath through which Wisdom is expressed as Word to be seen
and heard, known and understood. Thus, going down into the waters and rising up in the Great Natural
Perfection of Messiah Melchizedek, we receive Ruach Ha-Kodesh, the Holy Spirit, and in due season
she imparts the Supernal Chrism to us, all as ordained by El Elyon, the Supreme.
Yeshua Messiah has taught us, saying, “Very truly, I tell you, no one can see the kingdom of God
without being born from above,” and also, “Very truly, I tell you, no one can enter into the kingdom of
God without being born of water and Spirit” (John 3:3 & 5).
Yohanan taught self-purification through confession and repentance, and the rite of baptism for the
remission of sin or negative karma, and through Yeshua the baptism of the Holy Spirit was brought into
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the world, the consecration of the people to El Elyon and their sanctification through the Supernal
Chrism.
We know this in our own experience, for having faith in Yeshua Messiah and seeking gnosis of the
Hayyah Yeshua, cleaving to the Risen Messiah and Shekinah of Messiah, we have gone down into the
waters, and being raised up in him we have received Ruach Ha-Kodesh, and so we see and hear and
know in Ruach Imma, the Mother Spirit, through whom we are reborn in Yahweh Elohim, Eheieh.
There is power in the waters of baptism, for gazing down into the waters after rising up, we have gazed
and beheld the glory of Yahweh Elohim reflected in the waters, and beholding the reflection of the
glory of Yahweh Elohim in the waters below, we have gazed up into the sky and the heavens to behold
the glory of Yahweh Elohim directly; gazing where sky and earth meet, entering into the glory, we have
beheld the True Light, Eheieh, the Divine I Am, Supernal.
This is the birth of a bringer of vision for the people; the coming into being of a true wonderworker –
for having been chosen by the Lord through the gift of the Holy Spirit and reception of the Supernal
Chrism, the Supernal Shekinah has come to rest upon them. Every time this Supernal Advent transpires
it is as though for the first time, and it is one and the same Light-presence and Light-power, so that the
living presence and power of all who have experienced the Supernal Advent in the past, are
experiencing the Supernal Advent in the present, or who shall experience the Supernal Advent in the
future, is in that Dwelling Place (Makom). When this Supernal Advent took place with Adonai Yeshua,
Yohanan looked and saw the Holy Spirit descend upon him as a Dove of White Brilliance, and so with
the Supernal Advent of apostles after him witnesses have testified to a Supernal Light that radiates
from the body of an apostle in broad daylight, as though the Spiritual Sun embodied, Shin-Tau.
Yohanan the Baptizer taught the people the way of confession and repentance of sin or negative
karma, and the rite of baptism for the repentance of sin – having a vision for the people he lived it and
enacted it with them; yet those who drew close and became his disciples he taught something more –
he taught them how to gaze into the waters to behold the Divine Vision, and how to listen to the living
waters to hear the Voice of El Shaddai.
If you desire to see and hear in the World of the Holy Spirit seek to receive the Threefold Rite of
Initiation – baptism, chrism and wedding feast, and enacting the rite of redemption (laboring in the
Spirit for the people), abide in the bridal chamber; receiving the Threefold Rite, at the place of the sign
of chrism, focus your attention, and in the center of the head envision the Sun of White Brilliance, and
intone into it the Blessed Name of Yeshua Messiah – this is preparation for all gazing in the Spirit, for
receiving the Holy Chrism it is the opening of sight into the World of the Holy Spirit.
Here we shall say, when you have been well received in this way, and you have received the actual
Light Transmission, purified of the vision of ignorance and consecrated by the vision of experience, you
can gaze with pure vision through Divine Grace, no longer falling into the deception of unclean and evil
spirits, the dominion of the klippot.
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To one who is received and who has received – mekubal, the waters are sacred and holy, and gazing
upon them and into them there is life in the Spirit: seeing, hearing, tasting, smelling, feeling, and
knowing in the Spirit; they are among the “living ones”, having knowledge and understanding of
Hayyah Yeshua and Hayyah Elohim.
Kindle the holy fire of divine passion until it utterly consumes you, and then going down into the living
waters and rising up gaze into the sparkling light on the surface of the waters – see the fire in the water
and let your soul’s thirst be quenched.
Alternatively, gaze into the depths of the waters – look and see.
When you have seen, cast your gaze to that place where sky and earth meet, resting your mind in the
gap, knowing and seeing Yahweh.
When the vision of the upper firmament arises do not say “water, water,” but abide in spacious radiant
awareness without attachment or aversion to anything that appears – listen and hear.
This is a teaching given in the name of the great vision bringer Yohanan the Baptizer – of this teaching
nothing more may be spoken save over living waters mouth-to-ear, in secret, to one who is a true
Gnostic of God.
The Parting of the Waters
The 72 Names of God were given in the Holy Torah in Exodus, speaking of the parting of the waters –
every time the waters were parted in the Old Testament it was by the power of these Holy Names, and
so also when the waters of the Sacred Jordan parted at the place Yohanan and Yeshua stood in them;
but the full power of these Holy Names was not manifest until the veil of the holy temple was rent
asunder and the Risen Messiah appeared, for their full power is in the Solar Body of the Resurrection,
the Spiritual Sun of God.
The wonderworker in the tradition who has knowledge of the 72 Names of God will write them upon a
scroll, and going out to living waters, with holy staff in hand, they will pray and meditate in the
presence of Ha-Shem, calling upon Ha-Shem and inviting and making welcome the Holy Shekinah.
Then they will make a confession, and repent of their sins in the presence of Ha-Shem, and enact a
water ceremony, purifying themselves before the presence of Ha-Shem; then, with holy staff in hand,
standing by the waters, they will chant the 72 Names of God in remembrance of the Risen Savior, the
Human One of Light, and the Supernal Powers of the Twelve Saviors – following the chant of each set
of Six Holy Names, they will strike the waters with their holy staff, setting the power of the Name upon
the waters.
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 These Names correspond to configurations of the Six Sefirot of Zer Anpin associated with the
twelve powers of the twelve saviors, each name corresponding to a Sefirah from Hesed to
Yesod in their order.
When the waters part, gathering their consciousness into the brow, they will gaze to look and see.
In fruition they will give praise and thanks to the Holy One, and worship in the presence of Ha-Shem,
and they will pray and make offerings for the people, seeking the blessing of our Heavenly Father and
Earthly Mother and all of the Divine Powers upon the people – prayers for the Great Exodus, the Great
Liberation.
 This sacred and holy ceremony is often the climax of a spiritual retreat in vision quest for the
people, so that going out in this way the magician and shaman has kept a vigil for the people of
prayer and fasting, and deep meditation.
Primordial Meditation with Waters
Go out to a place of living waters and pray and meditate.
Call upon Ha-Shem and seek the blessing of the Holy Shekinah and Divine Powers – chant the Divine
Names of the Holy Tree; then, as with the Divine Names, merge your mind with the sound-vibration of
the living waters – within the sound-vibration of the living waters is a hashmal (speaking silence), rest
your mind in it, and listen and hear the still small voice of Yahweh.
Alternatively, beginning in the same way, rest your mind upon the waters as the object of meditation –
gazing in this way, look and see.
Gazing into the Realms
You can gaze using a crystal sphere or dark mirror, but you can also gaze using a bowl or basin of
water.
Gather water into a pitcher or vase in a sacred manner, with prayer and offerings.
Let the pitcher or vase of water be set by the bowl or basin in the center of your magical carpet or
sacred blanket, with your magical weapons set around it.
Begin with an appropriate banishing or purification ceremony, cleansing the sacred space of all unclean
and evil spirits – all shades and shadows. (The sacred dagger is used for this.)
Then, offer up lights and incense, and any other offerings the Divine Powers might call you to make –
and call upon Ha-Shem, the Holy Shekinah and Divine Powers, and worship in the presence of Ha-
Shem; worshipping, speak your wonderworking intention, speaking the realm into which you wish to
look and see in the presence of Ha-Shem.
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Then bless the water in Blessed Name and pray that the power of the Spirit might be in it, and then
pour the water into the bowl or basin, remembering your reception in the waters of baptism, and the
holy chrism and wedding feast that you received when you arose with the Spirit of the Messiah.
When this is done, invoke and open the corresponding gate into which you seek to look and see,
tracing the corresponding sacred symbols over the bowl or basin of water, envisioning them as radiant
light that pours down into the water, imbuing it with the spiritual energy of the realm into which you
will gaze. (The sacred wand is used for this.)
 The Divine Names and sacred symbols for the invocation of the elemental and celestial gates
are given in the Greater Rituals of the Pentagram and Hexagram provided elsewhere in this
forum.
Then, set your awareness upon your breath, focusing on the exhalation, and pass your hand over the
bowl or basin of water, breathing the radiant holy breath upon the water – ride the breath into the gap
at the end of the exhalation, while gazing into the water, and look and see.
When you have gazed in this way, invite and make welcome all luminous and righteous spirits and
celebrate a wedding feast, blessing all spirits and all your relations; just before partaking of the
wedding feast, once the bread and wine are consecrated, if there is something you would ask of the
spirits, speak it to them. Then partake on behalf of all, praying that all are uplifted in the Mystical Body
of the Risen Messiah.
Then, give praise and thanks giving to the Supreme and the Shekinah of the Supreme, and perform the
corresponding banishing of the gate.
When the gate is closed and sealed, then bid all spirits bound up in the movement to depart in peace,
giving thanks to all and blessing all, and then perform a complete banishing, closing and sealing the
sacred ceremony.
 The water should be offered into the earth in a sacred manner after the ceremony.
(Alternatively, the intelligence or spirit of a gate or sphere may be invoked into a sacred crystal, and
the crystal may be set into the bowl or basin of water – gazing into the water, you gaze into the crystal.
This may help strengthen your kavvanah and help draw in a stronger presence and power of the
spiritual energy evoked – if and when a crystal is used it must be thoroughly purified and cleansed
afterwards, then bathed in moon light and sun light before being used in this way again.)
This ceremony is most often performed within a Sacred Circle, but sometimes it is performed without a
sacred circle.
Chanting to See
Go out, and take appropriate offerings, a sacred feather and rosary with you.
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 If you want sight into something being concealed, use an owl feather; if you seek a vision for a
new direction, use a hawk feather; if a vision for tikkune-healing, use a vulture feather; if insight
into the World of the Holy Spirit or knowledge of Supernal Shekinah, use an eagle feather – use
a corresponding sacred feather to the insight or vision you seek.
Go to the waters, and call upon Ha-Shem, the Holy Shekinah and Divine Powers, and worship and make
offerings, and pray for insight or divine vision, speaking in the presence of Ha-Shem what you are
asking or seeking.
Now, chant the Divine Names corresponding to your intention – each Divine Name chant for one full
round of the rosary, counting the chant with the beads and placing the spiritual energy of the chants
into the rosary; as you chant, hold your intention in mind and direct your prayers in ascent with the
sacred feather – when your chants are complete, put the rosary around your neck, and gaze into the
waters, listening and hearing, looking and seeing.
When you are done, give praise and thanks to Ha-Shem, and pray that all beings are blessed, all
uplifted in the Great Resurrection and Ascension.
 If you are asked by the Divine Powers to do something, remember to do it.
Afterwards, purify and cleanse the rosary and feather in an appropriate way so that they are ready for
their next use in spiritual work.

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Sacred Crystals, Gems & Minerals
It is truly very unfortunate that any conversation of a spiritual or
sacred use of crystals, gems and minerals swiftly becomes
pigeonholed as “New Age,” for although the New Age Movement
has popularized the metaphysical use of stones, and indeed has
run wild with the subject, introducing some rather fanciful and
strange teachings surrounding sacred stones, long before the
emergence of the New Age spiritual traditions such as our own
used sacred stones in spiritual work – the use of them in a
spiritual and sacred context going back into prehistoric and
ancient times.
The difficulty with the New Age Movement and pop-occult is that
ideas and teachings from authentic wisdom traditions are drawn
upon, but all too often they are taken out of context, and fanciful
ideas and strange teachings are added to them, distorting and
perverting the original meaning and intention. The result is an admixture of spiritual truths along with
falsehood – spiritual or metaphysical teachings of admixture, which, by affinity, attract spiritual forces
of admixture (klippot).
In terms of crystals, gems and minerals, and New Age teachings, perhaps the greatest misconception is
the idea that stones in and of themselves can accomplish wonders, such as awakening psychic power,
healing, prosperity and the like, as though just by having them around or wearing them some sort of
miracle or magic is going to happen – as though acquiring the “right stone” you will automatically have
magic power and get what you want. This, of course, is tantamount to idolatry and is not true – specific
stones can and do have a resonance and correspondence with specific spiritual or metaphysical
energies, and may be used as talismans of spiritual or metaphysical forces in spiritual work, but they
are not the source of the blessing or energy they transmit, and apart from the awakening of the
energies of our own soul, the Divine Power in us, and the unfolding of our self-realization through the
spiritual life and practice, in truth they can accomplish no wonders in and of themselves; they are
wonderful tools and talismans, but they are not going to accomplish our spiritual work for us, nor will
they circumvent our need for the self-discipline of the spiritual life and our continuum of daily spiritual
practice.
That said, if we look into the Holy Scriptures we will find many hints of the use of crystals, gems and
minerals in a spiritual or sacred context – the use of them as tools and talismans in spiritual work. In
fact there are somewhere in the neighborhood of 1,704 references to gemstones and minerals in the
Bible, under some 124 Hebrew and Greek names. The very first mention of them occurs very early in
Genesis with the discussion of the sacred river watering the Garden of Eden and its division in four
mystic rivers flowing out to the “four corners” of the earth: “The name of the first is Pishon; it is the
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one that flows around the whole land of Havilah, where there is gold; and the gold of that land is good;
bdellium and onyx stone are there” (2:11-12).
This mention of gems and minerals stands out in the Scriptures, almost seeming out of place or
unnecessary; consequently it attracts the attention of the masters of the tradition and assumes deep
esoteric meaning. First and foremost, the association of gems and minerals with one of the sacred
rivers, which represent spiritual forces flowing through the earth, directly alludes to gems and minerals
holding spiritual or metaphysical energies of the earth; likewise, it suggest some sacred use of the
gems and minerals in spiritual work – hence, that gems and minerals might be used to convey cosmic
and spiritual forces.
(See the discourses on the Four Winds and Four Rivers associated with the Four Directions of the
Sacred Circle elsewhere in this forum.)
The most notable mention of the sacred use of crystals, gems and minerals in the Holy Scriptures, of
course, occurs in Exodus, with the building of the holy tabernacle, and most especially with the
creation of the vestments of the high priest, Aaron.
Gold, silver and bronze are used to fashion the sacred objects in the tabernacle – gold assuming a most
significant role among the metals, being used for the holiest of the sacred objects, including the
legendary ark of covenant, as well as the priestly vestments. Onyx is used in the creation of the ephod
as “stones of remembrance for the sons of Israel,” as well as in the breastplate, as one of the stones
that represent the tribes; along with onyx, carnelian, chrysolite, emerald, turquoise, lapis, moonstone,
jacinth, agate, amethyst, beryl, and jasper are used in the “breastplate of judgment.” Although
bdellium, which modern sources believe to be opal, is not mention, two of the minerals mentioned in
Genesis 2:12 play a significant role.
Within the breastplate of judgment there are also two mysterious stones that are called the Urim and
Thummim, which are used to inquire into God’s will and to discern truth from falsehood – hence,
sacred stones used for divination. Some masters of the tradition have said that these were a bright and
dark quartz crystal, representing Hesed-Mercy and Gevurah-Severity, respectively.
According to the Holy Torah, Divine Power was invested into the sacred objects of the tabernacle,
including the vestments of the high priest, so much so that in terms of the priestly vestments, when
they are ceremonially removed from Aaron and passed to a new high priest, Aaron died, as though
they were a vehicle of life-force and spiritual forces that protected and empowered the high priest, as
though something more than merely symbolic, they were talismanic, serving to convey actual spiritual
energy.
If we inquire into how such objects are made sacred and holy, and become invested with Divine Power,
it is through their purification and consecration – an imbuing of them with psychic and spiritual force
through prayer, meditation and sacred ceremony; hence, holy individuals invoking spiritual forces to
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flow with, in and through them, having chosen natural substances that have a resonance and
correspondence with the spiritual forces they would serve to receive, contain and transmit. As with the
purification and sanctification of anything, it is the power of kavvanah (concentration), devekut (vital
charge) and ratzon (conscious intention or force of will) that accomplishes this – a theurgical
movement or magical action.
Along with this clear reference to the sacred used of crystals, gems and minerals as tools for spiritual
work, again and again the prophets use crystals, gems and minerals to describe their divine visions;
perhaps among the most notable being the description of New Jerusalem in the Book of Revelation –
the entire City of God being formed of gold and jewels. Although this is, indeed, a skillful way for the
prophets to describe beatific and heavenly visions in terms of things within the earthly and human
experience of the people, at the same time it implies that what is used to describe what they have seen
may also serve as a physical talisman of the divine and cosmic forces they are speaking about, as
though sacred use of those crystals, gems and minerals might help us contact, experience and direct
the spiritual forces to which they correspond; that, exactly, is what we are doing when we use sacred
stones as spiritual tools and talismans – and there is nothing new about this practice, but it is ancient
and appears in wisdom traditions around the world.
Essentially, the purpose of using sacred stones is to help ground divine and spiritual energies, to help
bring them “down to earth” and to make them accessible, bringing them into the experience of more
people; as experience unfolds with the people, their faith is strengthened and they are uplifted – in this
regard, crystals, gems and minerals can be of immeasurable help in spiritual transmission. It is much
like the use of sacred feathers and sacred herbs in the wonderworking art, which also serve to convey
spiritual or magic power; by their nature, however, the movement and grounding of psychic and
spiritual energies through the use of sacred stones can be very radical and distinct in our experience,
for their structures and how they are formed inclines them very well to this purpose.
The key becomes our ability to purify and consecrate such objects, to activate them and to invoke the
flow of Divine Power through them; interestingly enough, this very activity tends to activate the Divine
Power in us and tends to cause the Divine Power to flow with, in and through us – hence, the wisdom
of the play with sacred objects and sacred ceremony in the tradition.
The most common sacred stones used in the tradition are quartz crystals, as we find them very helpful
in the transmission of all manner of spiritual forces, as well as helpful in the transmission of Supernal
Light, but the use of sacred stones can extend to all manner of gems and minerals, the sacred stones
used in a spiritual or magical working being selected for their apparent and energetic qualities, which
identifies the psychic and spiritual forces with which they resonate and correspond.
Needless to say, the study of stones, and there correspondences and potential uses forms an entire
area of study in the wonderworking art itself, akin to the study of sacred herbs and their uses, or the
study of various “totems” or angels of our Earthly Mother and their magic or medicine powers –
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ultimately, as with all such things, we will have to do some of our own research, and we will have to
relate with sacred stones and work with them to gain our education.
Here, however, we can give a basic idea that might put practitioners on track of identifying some
spiritual correspondences that might be attributed to various sacred stones – in this the color of a
stone becomes the key. Essentially, you are already aware of the color correspondences given to the
Holy Sefirot of the Tree of Life, as well as the rainbow spectrum of the interior stars in the subtle body,
and the colors attributed to the elemental forces – a stone sharing the color of an element, or of an
interior star, or of a Sefirah, shares in something of the spiritual energy and correspondences of that
element, interior star, or Sefirah; the more you know about a given stone, and the more you interact
with it, the more insight you will gain into exactly what correspondences it shares and the various
purposes for which it might be used in the wonderworking art.
Here we may give an example – red garnet; garnet can be found in many different colors, but usually
when we hear the word garnet we think of red garnet, and it is a very rich red color, close to a blood
red. This sacred gem corresponds to the element of fire, and to the Root Star and Gevurah – it is a
stone of active and dynamic force, manifesting power, fullness of life, focus (restriction), drive
(motivation), passion, but also illumination in the sense of embodiment and works of judgment,
sometimes being associated with divine protection or guardianship.
The name Adam literally means “spirit in the blood,” and having an appearance close to blood red it
bears this association, along with an association with the Blood of Christ; red, of course, is the color of
the Holy Bride, so garnet also bears a correspondence to her, the Shekinah of Messiah.
The word garnet comes from the word granatum, which literally means pomegranate, and the Tree of
Life has been called an “orchard of pomegranates”; thus, garnet is associated with grounding the shefa
of the Tree of Life.
 Given these correspondences it is not surprising that four garnets, along with an amethyst, are
used to make the Jeweled Rose Cross that has traditionally been worn by the Sacred Tau in our
lineage – the cross being mage of gold with five sacred stones upon it.
Along a similar line, through the color of a stone and some knowledge of a stone you can draw out the
correspondences and gain insight into the various kinds of spiritual work for which it might prove a
useful tool or talisman – cultivating the ability to discern such correspondences for yourself, in fact, is a
very important lesson in the wonderworking art.
Discerning the Spirit & Correspondences of Sacred Stones
Aside from what has been shared – if you wish to discern the spiritual forces that correspond with a
crystal, gemstone or mineral, do some research about it and contemplate the potential
correspondences. Then, having used some method to purify and cleanse the stone, removing all
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residual psychic and spiritual energies other than those innate to the stone, go pray and meditate with
the stone, inquiring of the Holy Shekinah and Divine Powers about the stone.
Hold the sacred stone in your hands (assuming it is not too large) and uplift it to your Heavenly Father
and Earthly Mother, and to the Divine Powers, and invoke the Holy Shekinah, praying that the nature
and correspondences of the sacred stone might be revealed to you, and that you might become
acquainted with the spirit of the stone.
Then, sit with the sacred stone, as in primordial meditation, becoming open and sensitive, opening
your mind and heart to the stone in the presence of Ha-Shem. Feel the energy of the stone, gaze upon
it, and listen inwardly, allowing yourself to relate with the sacred stone as intimately as possible; let
the sacred stone “speak” to you through the Holy Spirit. (In this process you might wish to hold the
stone to your navel, heart or brow seeking to feel and intuit the nature and energy of the stone
through these interior stars.)
 When you do this, do not focus so much on reasoning mind, but rather focus upon feeling and
intuition, and as you focus be relaxed and playful – be present with the stone as though with a
living being that is a new acquaintance you wish to cultivate as a friend, letting yourself become
aware of the spirit or energy-intelligence of the stone.
In this way a great deal can be discerned about the correspondences of sacred stones, and you will find
that although all stones of a certain kind have general correspondences in common, each stone is
unique and will have its own spirit or energy-intelligence that combines with those correspondences,
including something of the spirit or energy-intelligence from the land and region from which it has
come. Thus, certain stones can have special correspondences, special spiritual energy that is different
from others of its kind. Along with this you will also discover that the spirit or energy-intelligence of a
sacred stone can interact with your own energy differently than the energy of others, so that in some
cases it is possible for a sacred stone to assume special attributes and qualities with different
individuals – as much as having certain correspondences innate to them, sacred stones tend to amplify
and reflect our own energy.
As you pray and meditate with a sacred stone in this way, of course, you are beginning to activate its
energy and beginning to imbue it with your own energy before any more formal consecration is
performed – you are taking up an exchange of sparks with the sacred stone.
(Another method that can be used to discern the spirit and correspondences of sacred stones is
through the extension of light cords as discussed elsewhere in this forum.)
Quite naturally, working with crystals, gemstones and minerals in this way cultivates the subtle
dimension of our senses – the interior senses, along with our intuition; as our interior senses open and
our faculty of intuition is cultivated, more and more we will find that we can sense and intuit the spirit
and correspondences of stones simply through the conscious intention to do so, or we will find that
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such perceptions naturally and spontaneously arise any time we focus our attention on a sacred stone.
This capacity, of course, will also extend to other kinds of objects as well, and may even extend to
people and places – to all manner of things. Essentially, as we seek to discern the spirit and
correspondences of sacred stones it is a playful way to cultivate psychic and spiritual sensitivity that is
needed in the Way of Wonderworking.
Purification & Consecration
Any time we are going to use a crystal, gemstone or mineral as a sacred object – a tool or talisman in
spiritual work, it must be purified and consecrated, and well received, being offered up to the service
of the greater good, the Continuum of Light Transmission and the Divine.
The most common way to purify anything we will use as a sacred object is either through a smudging
ceremony or through a ceremony of baptism and anointing as spoken about elsewhere – essentially we
want to remove any residual psychic or spiritual energy that is not innate to the sacred object and that
is not our own, cleansing it on an energetic level and preparing it for the role it will take up as a sacred
object in the Continuum.
Once it is purified, in one way or another, we will then consecrated the crystal, gem or mineral,
consciously activating its energy and charging it with the corresponding divine and spiritual forces for
which it is to serve as a vehicle or talisman, and as we consecrate it we will offer it up in service to the
Light Transmission and the Divine, asking the Holy One, Shekinah and Divine Powers to bless and
empower the sacred object for its intended purpose. This can be done in any number of ways through
prayer, meditation or sacred ceremony – the method used can be very simple and straightforward, or
can be more elaborate, all depending upon our knowledge and skill, and the inspiration we receive
from the Holy Spirit. Essentially, having purified the crystal of all other influences we consciously
dedicate it to its intended purpose, and from that time on it will only be used for that purpose – it will
only be used in a sacred and spiritual context.
As mentioned above, the real wonderworking power of a crystal, gem or mineral, or any other sacred
object, is in its purification and the force with which it is consecrated; and specifically, its power is the
Divine Presence and Power in you, the image and likeness of the Human One, who is the image and
likeness of Divine Being. Unless purified and consecrated, and then work with in your spiritual life and
practice, just having crystals, gems or minerals around you, or just wearing them, does little or nothing
– the tool or talisman must be taken up and actively used for the spiritual work to which it was
consecrated or dedicate, and the more it is consciously used the greater its spiritual or wonderworking
power will be.
In much the same way that the color of a sacred stone and its qualities will link it energetically to an
element, interior star and Sefirah of the Tree of Life, so will its correspondences provide the basis for
the creation of the prayer-invocation, meditation or sacred ceremony consecrating it – here we can
speak of such things in general or generic terms, and we may provide a few examples, but ultimately
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the wonderworking art is a creative affair founded upon knowledge and understanding of
correspondences and methods that are creatively applied by the practitioner.
 Generally speaking, any time a sacred stone is used for spiritual work it is always purified and
cleansed afterwards, leaving it clear and ready for the next spiritual or magical working.
Using Sacred Stones
There are a multitude of uses of sacred stones in the wonderworking art – especially quartz crystals.
Small stones are often put in medicine bags and power bundles to amplify and transmit the magic or
medicine powers in them, and they are often worn in sacred jewelry or ornamentation to draw the
corresponding psychic and spiritual forces into our own field of energy – likewise, for the same reason,
we may consciously place them in our environment. They are used on altars and in sacred spaces to
form matrixes and vehicles for the movement of divine and spiritual forces – serving to ground and
transmit the divine and spiritual forces invoked. They may also be held during prayer and meditation,
or carried in sacred ceremony to help with the reception and transmission of divine and spiritual forces
– truly, sacred stones are very versatile spiritual tools that can be used in any number of ways, all
according to their nature and correspondences, and the creative inspiration of the wonderworking
practitioner.
The above, of course, is intended as a basic general introduction for those who are new to the use of
sacred stones – in posts to follow I will share some examples of working with sacred stones, specifically
crystals, and elsewhere in this forum more examples will be shared, as it is very common for them to
be included in our spiritual work and sacred ceremonies in the Order of St. Uriel, as well as in the
spiritual work of other Holy Orders in the tradition.


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Crystals & the Sacred Circle
In our practice of the wonderworking art we often create
Sacred Circles using stones that we gather from the
environment; these Sacred Circle may be further energized and
empowered by the use of crystals. Likewise, in place of sacred
stones gathered from the environment around where we are
creating a Sacred Circle, we can use crystals to form the Sacred
Circle, and just as we can use different numbers of stones to
form a Sacred Circle, depending upon the spiritual work we are
doing, the same is true of Sacred Circles formed with crystals.
As an example, forming a Sacred Circle of Five Stones we can
place crystals by each of the stones, and the Circle that is
manifest will be significantly more energetic. The crystals will
amplify the divine and spiritual forces invoked, and serve to help transmit that light-power to greater
distances, and the stones gathered from the area will serve to hold and ground the light-power in
place. When the crystals are removed, but the stones are left in place, the stones will carry a greater
charge of the Divine Presence and Power following the sacred ceremony.
Along a similar line, the Sacred Circle of Five Stones could be formed by crystals alone. When used with
stones gathered from the area there is a descending and grounding motion, a distinct embodiment and
anchoring of the spiritual energies invoked in the material dimension; but when the crystals are used
without the stones there is a tendency to a movement in the opposite direction, an uplifting in ascent
passing into the inner or metaphysical dimensions – transcendence. One represents an influx of
consciousness-force into the body, and the other a movement of consciousness-force beyond the
body, generally speaking.
Crystals always tend to ground and transmit spiritual energy in the material dimension, but they tend
to do so at a higher frequency of vibration and with greater intensity, and along with grounding and
transmitting spiritual energy in the material dimension, they tend to simultaneously transmit spiritual
energy in the inner and metaphysical dimensions – hence, the greater dynamism of the Sacred Circle in
which crystals are used.
Using the example of the Sacred Circle of Five Stones we can give a basic outline of two ceremonies,
one with stones and crystals, and one with only crystals.
Sacred Circle of Five Stones & Crystals
Gather five stones in a sacred manner and form the Sacred Circle, then layout your magical carpet or
sacred blanket on the East side of the Divine Center, placing everything that will be used in the
ceremony upon it – put one crystal in the center of the rug and one on each corner of the rug.
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When everything is ready, let the stones that were gathered be baptized and anointed, and offered up;
then, beginning with the stone of the Divine Center, and then the stones of the East, West, South and
North, go and set the crystals in their places – as you do this call upon Ha-Shem and invoke the
corresponding Divine Powers, making the crystals the active vehicles of the Divine Power, the crystals
becoming like a soul and the stones becoming like a body.
Once the sacred crystals are in place, and the Divine Presence and Powers are invoked, then make
appropriate offerings and perform the spiritual work for which the Sacred Circle was created.
When the spiritual work is accomplished perform an appropriate closing or banishing and then, in the
reverse order from that with which they were set into place, go and retrieve the sacred crystals and as
you do give praise and thanks to the corresponding Divine Power. (Place each crystal in the same place
upon the sacred rug or blanket as in the beginning.)
Then, pray that this Sacred Circle of Five Stones remains in place as a blessings upon the people and
the land.
After this is done, before putting the crystals into their cloth bags or wrapping them in cloth, purify and
cleanse them in an appropriate way; when they are put away, all of the other sacred objects may be
dealt with and put away in a respectful manner. This completes the sacred ceremony.
 The placing of the crystals and invocations of the Divine Powers will be shaped by the nature of
the spiritual work being done.
There are many different shapes and kinds of quartz crystals that might be used for this – often,
crystals that will stand on their own pointing upward are used, akin to crystal standing stones (what we
call “generators” and “watcher stones”). Just as often, however, we will use crystals that will lay on
their side, which we can point inward or outward from the Sacred Circle – pointing them inward
focuses the powers into the circle and pointing them outward sends the powers out into the
directions. When this is done, typically, in a Circle of Five Stones the center crystal is a watcher stone
and the other four lay on their sides.
 If double-terminates crystals are used, they can direct spiritual energy into and out of the
Sacred Circle ate one and the same time – there are many spiritual workings in a Sacred Circle
in which this can be very useful.
The most basic kinds of quartz crystals used to form Sacred Circles are clear, citrine, amethyst and
smoky – these have a general correspondence to the East (and Center), South, West and North
respectively. Thus, one of each kind could be placed in the corresponding direction of the Sacred Circle;
but also, all of the crystals used might be any one of these, and that would change the tone and
texture of the spiritual energies moving in the Sacred Circle.
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Clear crystals can be useful in any form spiritual work – they have a universal quality to them, and are
the most common of the sacred crystals we use because of this; citrine proves useful for spiritual
works of dynamic power and healing; amethyst is especially useful in works of a transcendental nature
and for spiritual insight; and smoky is particularly useful in works dispelling negative forces and
grounding energy. Of course, there are many other purposes for which we might choose to use these
four basic kinds of quartz.
There are other kinds of quartz crystal we might use as well – for example there is rose quartz, a
beautiful pink stone that corresponds to the generation of the Sacred Heart and to works of love and
healing.
As you might imagine, many different Sacred Circle can be created using different kinds of crystals, and
their creation can become a delightful play of talismanic wonderworking, all as inspired by the Mother
Spirit.
Sacred Circle of Five Crystals
Layout your magical carpet or sacred blanket, and place all of the sacred objects on it that you will be
using in the ceremony – including a crystal in the center, and one on each of the four corners, letting
the corners point relatively to the Four Directions.
When everything is ready, perform a smudging ceremony or another form of purification and
banishing, generating sacred space; and then, take up your holy staff and trace the Sacred Circle in the
earth surrounding the rug or blanket, calling upon Ha-Shem as you do.
Once the Sacred Circle is in place, uplift the stone of the Divine Center to your Heavenly Father and
Earthly Mother, calling upon the Holy One and Shekinah, and then return it to its place; then, in turn,
take each sacred crystal to its cardinal point on the Sacred Circle, invoking the corresponding Divine
Power and offering up the crystal, then setting it in its place – East, West, South and the North,
respectively.
After this, let appropriate offerings be made and take up the spiritual work for which the Sacred Circle
was created.
When the spiritual work is accomplished, pray for all of your relations and extend blessings to all, and
then retrieve the sacred crystals from the Circle in the reverse order from how they were placed,
returning them to the corners of the rug or blanket.
Then perform an appropriate closing or banishing.
When you go to put the sacred crystals away, purify and cleanse them, and once they are put away,
then you can do the same with everything else you have used. This completes the sacred ceremony.
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 The same basic method can be applied to a Sacred Circle of any number of stones – often,
when working with Sacred Circles of larger numbers of stones only five crystals will be use, so
the number of crystals used does not always match the number of stones. As you might
imagine, any number of crystals and stones can be used, though Sacred Circles using larger
numbers of crystals are typically only created for group workings in spiritual community, which
allows for the resources necessary to do so.

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Crystals & the Light Wheel
In the same way the crystals can to further energize and
empower a Sacred Circle formed of stones, the same is
true for the Light Wheel – in fact, it is not uncommon that
the Divine Stone and Kerubic Stones are crystals in Light
Wheels; likewise, on occasion, Light Wheels are formed
completely of crystals, and needless to say, those formed
of crystals are very dynamic and energetic.
When sacred crystals are not used for the Divine and
Kerubic Stones – the keystones, or the Light Wheel is not
formed of crystals, frequently sacred crystals will be walked into the Light Wheel and set by the Divine
Stone and Kerubic stones when there is a need for a greater reception and transmission of power in a
spiritual working. This is often done, for example, when a holy tzaddik is receiving companions into the
Light Wheel for initiation or empowerments, or in the case of a larger group ceremony when a spiritual
work is being done for a greater need in the world.
Walking Sacred Crystals into the Light Wheel
Everything is set into place for the ceremony that is to be performed, except for the sacred crystals,
which are set outside of the Light Wheel.
Then, when it is time, a smudging ceremony is performed, the crystals and the people being smudge
together, with prayers for all shades and shadows to be driven out of the people and the land, and for
the extension of the Light of the True Cross.
When this is done, the sacred crystal to be set by the Divine Stone is carried in through the Northern
Gate – it is taken to the Sacred Center, and it is offered up to Sky Father and Earth Mother, and to the
Powers of the Four Directions; then it is taken to the South, and it is walked around the Sacred Circle
five times – and when this is done it is set into its place by the Divine Stone. The other crystals are
bought in the same way, but they are walked four times around the sacred circle – South, West, East
and North, respectively; each is offered up to the corresponding Divine Power before being set into its
place.
Now as each sacred crystal is walked into the Light Wheel by a helper, the leader or tzaddik will take up
prayers, chant or songs corresponding to that movement; they may do this walking in front of the
initiate bearing the crystal, or they may abide in the Sacred Center doing so, or else from outside the
Light Wheel, all as is appropriate for the sacred ceremony being performed and as the Holy Spirit
inspires.
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When the crystals are in place, then special offerings will be made and the crystals will be called to life
(activated) by the leader or tzaddik, and then the people will be called into the Light Wheel and the
intended spiritual work will be done.
Once the spiritual work is accomplished and the Gates of Light are sealed, the sacred crystals will be
walked out of the Light Wheel in the reverse order from that in which they were placed – each will be
gathered by a helper, and walking the line of the Holy Cross to the center, from the center each will be
taken to the South and then walked around the Circle once and taken out by way of the South Gate.
When all of the crystals have been walked out in a sacred manner, then the people will be invited to
depart by the appropriate gate corresponding to the spiritual work that has been done.
 A smudging ceremony will be done purifying and cleansing the quartz crystals afterwards,
sealing the work that has been done.
Alternatively, another common way that sacred crystals might be walked into the Light Wheel is that
each will be brought in through its corresponding gate, the movement remaining the same in that each
will be taken to the Divine Center and across to the opposite direction, then walked around the Sacred
Circle the same number of times and then be carried through the Divine Center to its corresponding
direction and set in place – the crystal to be placed by the Divine Stone being brought through the
North Gate. At the end of the ceremony each will be walked out of the opposite gate.
When all are brought in through the North Gate and carried out through the South Gate, the original
ceremony creating and generating the Light Wheel is being reflected, and the blessing of that
continuum is being drawn upon; but when they are brought in through their corresponding gates and
taken out through the opposite gates the full force and power of the Four Directions is being invoked
and a radical shift in the flow of the Divine Powers is being enacted. These are the two most common
patterns used in walking sacred crystals into the Light Wheel – the walking of the crystals to and from
the Light Wheel becoming a significant theurgic movement in and of itself, highlighting and amplifying
the spiritual work that is being done.
 The only exception to the walking of crystals into Circle and the Light Wheel is when large
Earth-Keepers are used in group work – these must be set into place in a sacred manner ahead
of time and integrated in a different way, as they are not easily managed due to their size and
weight.
Thus, in works of the Sacred Circle and Light Wheel, not only does the presence of the crystals serve to
energize and empower the Circle or Wheel, but the setting in place and retrieval of the sacred crystals
energizes and empowers the ceremonial movement. Walking or moving with a crystal in a sacred
manner in ceremony we experience an influx of spiritual force into our subtle body and energy field (or
aura), just as in placing them into the Circle or Wheel a greater influx of spiritual force is invoked into
the Circle or Wheel. As simple as such gestures might seem on the surface, when they are done by a
skilled wonderworker or tzaddik they are very powerful.
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In spiritual work with sacred crystals what is perhaps most noticeable is that, typically, it is very simple,
accessible to virtually anyone, and yet in working with them significantly greater light-power moves
and becomes manifest; hence the help crystals provide as sacred tools or talismans.
Circle of Great Standing Stones & Earth-Keepers
This is, perhaps, the most potent Sacred Circle with quartz crystals, and also the rarest on account of
the resources needed to generate it. Essentially, Earth-Keepers are set into place by four Great
Standing Stones, with one Earth-Keeper being set near the fire pit in the center, usually either to the
East or West of the fire pit, but sometimes in the very center when no fire is being used in the sacred
ceremony.
(An “Earth-Keeper” is a very large quartz crystal that weighs 75 pounds or more and stands up right – a
very ancient sacred stone that basically speaking has existed throughout the history of life on earth and
that is capable of being a generator and conduit of incredible amounts of spiritual energy.)
To create this version of the Sacred Circle four very large stones are set up as standing stones in the
four cardinal directions, and a disc circle of stone inlaid into the earth is made surrounding a fire pit –
trees will usually encircle this and there will usually be gardens in the cross-quarters; it is a permanent
structure that forms a great Earth Temple. This, in and of itself, is a very powerful and holy sacred site
for the people, but even more so when a matrix of five Earth-Keepers is acquired and the Earth-
Keepers are set into place for group work in the Continuum – the crystal matrix becomes like a “key”
that “turns the lights on” when set into place, and it acts like a soul and body of light to the Circle of
Great Standing Stones, one that can be used in the Circle of Great Standing Stones or that can be taken
elsewhere for spiritual work, yet still having a vital and energetic connection to the Sacred Circle.
Basically, this form of Sacred Circle or Earth Temple is like a Great Portal of Light made manifest within
the material dimension of space-time, and becomes a significant vehicle of Supernal Blessings and
Light Transmission in the world.
When these sacred stones are set into their place – at the outset of whatever ceremony is being done,
the Supreme and Shekinah of the Supreme is invoked, along with the Divine Powers, and these crystals
are called to life, being activated as vehicles of the Divine Presence and Power flowing from inner or
metaphysical dimensions into the material dimension, each itself becoming as a Great Gate of Divine
Light and Power, rather like the body of an archangel, or extremities of the Light-Body of the Risen
Messiah and Shekinah of Messiah. Through them Divine Power is drawn into the Sacred Circle and sent
out into the world from the Sacred Circle – a great flow of Light-power, much like a Wellspring and
River of Light.
The intention of such a Sacred Circle, of course, is a spiritual transmission that might help facilitate the
great transformation of consciousness on earth – the Great Resurrection and Ascension, or the
Reception of the Holy Bride, and the creation of a vehicle for more radical works of invisible and
spiritual assistance for the people, and active prayer-invocation of Supernal Grace for all beings. Quite
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distinctly, it is a great talisman of the Body of Vision formed through a labor of devotion and love in
spiritual community.
This is included here as it reflects the extent to which spiritual work with sacred crystals can be taken –
through working with quartz crystals in Sacred Circle on a smaller scale you, no doubt, will be able to
gain some sense through your own experience of what can transpire through a Circle of Great Standing
Stones joined with a Matrix of Earth-Keepers. This is a vision that Sophia Fellowship and Ecclesia Pistis
Sophia is currently taking up as a project; the creation of a sacred site in the land that may serve and
benefit many people using the spiritual technology of sacred crystals, gems and minerals in the
Christian Kabbalah.
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Crystals, Prayer & Meditation
We can certainly pray and meditate without recourse to the
use of crystals, and we have a need to pray and meditate
without using any external supports if our aim is an actual
self-realization in Christ; yet, because crystals tend to amplify
and generate psychic and spiritual energy, and tend to
receive, transmit and ground spiritual energy, they can prove
very helpful at times. In fact, when we are seeking to become
conscious of the energy dimension within and behind what
appears in the material dimension, or we are seeking to
awaken and become conscious of our own subtle psychic and
spiritual energies, using crystals in prayer and meditation can be very beneficial.
Basically, sacred crystals tend to make subtle energies more tangible and perceptible in our
experience, and that is one of the greatest blessings they offer, as often, early on, it is difficult for us to
feel and perceive the movements of spiritual forces. Thus, working with crystals in some of our prayers
and meditations can be good skillful means; and besides, it’s fun!
After working with crystals for some time, quite naturally we will find that we no longer need them to
be aware of subtle psychic and spiritual energies and their movements; but nevertheless, at times we
may continue to work with them, as in our spiritual work with others they may help others become
aware of the presence and movement of light-power. Likewise, they are excellent magical tools and
talismans for extending invisible and spiritual assistance in the material world, serving to ground and
transmit the divine and spiritual forces invoked, helping make them more accessible to others. As
mentioned previously, though in and of themselves they do not accomplish the spiritual work, they
certainly can prove very helpful, especially as we gain knowledge and understanding of how to use
them. In truth, the spiritual technology of working with crystals in the Light Continuum can facilitate
many wonders.
There is something to be said for the Sophian Gnostic view of magical weapons, crystals and the
various sacred objects we use in prayer, meditation and ceremony – we are as children of Light, playing
in the lap of the Divine Mother, and, in a manner of speaking, these are the “toys” of the child of Light.
In other words, ours is a very playful attitude in which we do not take ourselves and appearances so
seriously, and in which we maintain a proper perspective regarding sacred objects – they are used as a
matter of skillful means, and for the joy of it, and they are not our power or the source of power, but
they serve to help us awaken and consciously direct our power, the Mother’s Force.
Within and behind this view, of course, is a very mystical and magical view of reality and the universe –
one that reflects the view of a little child; essentially, all is a radiant display of the Divine Mind, all is the
manifestation of the Holy Shekinah of the Supreme, all is the manifestation of Light-power. Thus, truly,
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everything is an emanation of consciousness-force or energy-intelligence, and there is very real
spiritual or magical power within such things as crystals and feathers and the like – very real spiritual or
magical power within everything, which through the presence of awareness we are able to draw upon
for the sake of conscious evolution and our spiritual labor.
In this regard we might remember a saying of Lord Yeshua, “Truly I tell you, whoever does not receive
the kingdom of God as a little child will never enter it” (Gospel of St. Luke 18:17).
Primordial Meditation & A Sacred Crystal
One common method of primordial meditation is to select an object and rest your mind on it – if and
when the mind moves from the object, or you become distracted, you gently return your mind to its
place, the object of meditation. Sacred images and sacred objects can be delightful for this purpose, for
they convey something of their spiritual energy and blessing to our meditation – likewise, natural
beauty, such as a flower, water or a crystal can also bless and empower our meditation, anything that
might inspire and uplift us.
Using a crystal as an object for primordial mediation can work very well and can serve to make our
meditation more energetic and dynamic – often meditation using a crystal can help us awaken Divine
Power in us in a natural and spontaneous way, because they generate and amplify spiritual energy.
This is especially true when a crystal has been purified and consecrated, and is used as a sacred object
in the Light Continuum.
Giving & Receiving with a Sacred Crystal
This practice begins with primordial meditation, resting your mind on the crystal – then, as you gaze
upon the crystal, envision that it is self-luminous, as though it is formed of light and sending out rays of
light. As you do this, view the sacred crystal as though it is an Emanation Body of the Holy Tzaddik or of
the Messiah – as though it has become a vehicle or channel of the Light-presence and Light-power
within space-time through Divine Grace.
Now, shift your focus to your heart star and envision the Spiritual Sun shining in your heart, and link
your breath to the Spiritual Sun in your heart, so that your breath becomes the Radiant Holy Breath of
the Messiah indwelling.
Then, envision that this sacred crystal, as an Emanation Body, is also breathing the Radiant Holy
Breath, and envision that you and this Emanation Body begin to exchange Light-breath; you breathe
light into it and it breaths light into you, and as this happens, envision your body and the crystal shining
with brighter and brighter brilliance, your very own body becoming Divine Energy and Light.
From the self-radiance of the sacred crystal and your own self-radiance, envision the entire
environment being filled with Divine Light, and envision this Divine Light as an ocean of Radiant Glory
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extending into all directions of endless space, pervading all realms, worlds and universes of the
Entirety.
If the sacred crystal being used is not too large, reach out and pick it up, drawing it into your
immediate energy field, either bringing it to your heart or setting it in your lap, and with the conscious
intention that all beings might receive blessing and healing from the Divine Light, intone: El Elyon, and
then Yahweh, and then Adonai Ha-Eretz, blessing all beings in this way. (If the crystal is too large to
pick up, then you will draw near the crystal.)
 If there are any people you know who are in special need you can envision them in the Divine
Light before you extend the blessing, holding the conscious intention and heart-wish that they
receive whatever it is they need.
Then, give praise and thanks to the Divine, and to all divine and holy beings, and pray for the
dedication of merit to all beings; then sit for a while, grounding the energy before you depart.
Receiving Spiritual Influx with a Crystal – Triangle of Invocation
Set three crystals around you in the figure of a triangle – these may be three small generators or they
may be points that lay on their side. (If they are points that lay on their side, point them inward
towards you.)
Along with this, hold one sacred crystal in your hands – it may be a single point, or even better, a
double-terminated crystal.
Taking the crystal in hand, seated in the triangle of invocation, perform the Kabbalistic Cross, and with
prayer-invocation call upon Ha-Shem, invoking an influx of light-power.
 If you are inclined to it, a Lesser Banishing Ritual of the Pentagram could be performed around
the crystal triangle before you enter into it, the final Kabbalistic Cross being performed within
the triangle at the end – if this method is used you then sit within the triangle after this sacred
ritual is done.
Now envision that the sacred crystal in your hands becomes pure energy and light, feeling its vibration
and warmth, and putting it to your heart center, envision that a pillar of light is pouring down from
above through the crystal into the secret center of the earth, and that a ray of intense brilliance goes
out of it into your heart, igniting the Spiritual Sun in your heart.
Then envision a circuit of light-power going out from the Spiritual Sun to the sacred crystal through
your power hand, and envision it flowing in from the crystal through your receiving hand back to the
Spiritual Sun in your heart – the sacred crystal and Spiritual Sun growing brighter and brighter.
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Point the sacred crystal at one of the crystals forming the triangle, and as you intone IAO, envision light
pouring out from the Spiritual Sun and the sacred crystal in your power hand, awakening that crystal
and charging it with Divine Light – then do the same to the other two crystals.
Envision that they become pure energy and light, and that streams of light go between them forming a
triangle of light around you, and envision that streams of light flow out of their points into you,
whether through your feet or the base of your spine, depending on how you are seated, whether in a
chair or on the floor.
Envision that this light enters and streams upward along your spine to the Spiritual Sun in your heart,
and return the crystal you are holing to your heart center – then uplift the crystal to your brow star,
and intone Ah, and as you do envision an influx of White Brilliance from above, diamond-like light
flashing forth like lightening, and then take up the chant: Yah-Ha-Va.
This Supernal Light passes down to your heart star, transforming the Spiritual Sun into its image and
likeness (White Brilliance), and it passed down and out into the triad of crystals, doing the same, as
well as flashing forth into the crystal in your hands, transforming it as well.
If there is anyone to be blessed with something of the Light Transmission, bring them to mind and
envision them before you, then directing the Light Transmission to them through the sacred crystal,
blessing them, envisioning the Supernal Light flashing forth and transforming them. When you have
blessed those you know who are in need in this way, pray that all sentient beings might receive the
same blessing – that all might receive the fulfillment of their inmost heart’s desire, and let this blessing
be extended with the chant of Adonai.
Then, with conscious intention let all of the Divine Light be drawn into your heart center, the crystals
returning to the way they were before, and with an open heart give praise and thanks to the Holy One,
and dedicate the merit generated to all beings. This completes the movement.
 If a Lesser Banishing Ritual of the Pentagram was performed, you may wish to close with the
performance of another, holding the conscious intention that all obstructions to the reception
of Divine Blessings and Light be dispelled.
(Always remember to purify and cleanse crystals after working with them.)
Apart from this practice, merely sitting in a triad of crystals and holding one to your heart center during
meditation can help awaken something of the Divine Power in you if you do so with faith, and with
clear and conscious intention for the reception of Light from above and awakening of the Serpent
Power.
Passing Blessings & Power
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It is very common that tzaddikim in the tradition will charge objects with blessing power and spiritual
energy and then pass them to a person and have them hold them, or gift them to a person and have
them keep the object, and in this way pass to a person a transmission of blessing or spiritual energy. All
manner of materials and objects are used for this, but frequently crystals are used as they are very
conducive for this, holding significant charges of blessing power and spiritual energies.
This can be done through simple conscious intention in the case of a holy tzaddik – rather like a
lightening flash transpiring in an instant, they can consecrate an object and hand it to you, giving some
instruction in what to do with it. It can also be done through prayer and meditation, and calling upon
the corresponding Divine Names and Divine Powers – usually this is coupled with the visualization of
light-power in the object; likewise, when greater forces is necessary, a sacred ceremony might be
perform to consecrate the object – this might be done in chamber, or in a Sacred Circle or Light Wheel.
It is good to pray and meditate for people who are in need – but sometimes it is even better to
transmit something of a wish for blessing by way of a physical talisman, and so we do. The key is your
conscious intention to do so, the power of your concentration in the prayer, meditation or sacred
ceremony charging the object, and the force of your continuum of daily spiritual practice – your
generation of actual Light-presence and Light-power.
Using a crystal, it can be charged with the form of blessing power or light-power needed, and then it
can be passed to a person for them to hold for a while, or to keep for a while, then returned to you to
be used again for someone else – when this is done the crystal will be thoroughly purified and cleansed
afterwards.
Alternatively, a crystal can be charged and given as a gift to a person – with some suggestions as to
how it might be used.
 When a crystal or other sacred object is to be passed to a person for them to keep for a while,
or is gifted to them, it will be wrapped in a corresponding colored cloth, and usually they will be
asked to open it later, in private, so that only they are present when it is first seen.
This, of course, is a very creative, playful and Spirit-filled way of passing blessings and spiritual power –
within what has been shared above there are many hints given as to how this might be done.
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Body of Emanation & Crystals
In teachings on the Threefold Body of Melchizedek – Truth
Body, Glory Body and Emanation Body, the Emanation Body
is said to include the potential manifestation as apparently
inanimate objects, so that not only is the Emanation Body
the appearance of a living tzaddik in the world, but various
objects may assume the quality of the Body of Emanation,
which is to say that they may becomes extensions of the
Body of Light or vehicles of the Divine Presence and Power
of the tzaddik.
(See teachings on the Threefold Body in Gnosis of the Cosmic Christ and elsewhere in our forums.)
This relates directly with the capacity of a tzaddik or wonderworker to imbue objects with spiritual
power or blessing power, making them talismans through which they can impart transmissions of
substantial and helpful spiritual energy, or share something of the power of their realization. Although
all sacred objects consecrated by a tzaddik do not necessarily become an Emanation Body or holy relic,
if and when an appropriate object is imbued with the full force of Light-presence and Light-power
embodied in the tzaddik, or is consecrated in such a way as to be an extension of their Body of Light, it
may become, in effect, an Emanation Body.
Such sacred and holy objects, of course, then hold and transmit very special spiritual blessings, as
though the field of divine energy-intelligence experienced in the physical presence of the tzaddik is
extended into the space around that sacred object; in the case of a true Emanation Body this can be
very distinct in our experience – the presence and power of the holy tzaddik is felt.
Sacred objects used by a holy tzaddik or wonderworker during their lifetime often become especially
charge with their energy-intelligence, the power of their realization, and thus become holy relics or
manifestations of the Emanation Body – this tends to happen naturally and spontaneously; yet, among
the tzaddikim of various wisdom traditions there is also an intentional play of generating Emanation
Bodies that might remain to help souls in their spiritual journey long after the tzaddik has passed away.
Thus, here and there, sacred and holy objects may be found that have been blessed in this way that are
very special vehicles of enlightened energy, or Light-presence and Light-power. Although relatively
rare, such holy relics do exists, and when found they are very special sacred tools and talismans –
“objects of power” in the Continuum.
This play of the generation of Emanation Bodies or objects of power not only may occur with living or
incarnate tzaddikim, but disincarnate tzaddikim, as well as other holy and divine beings such as angels,
may also focus something of their Light-presence and Light-power in objects, in effect transforming
them into Emanation Bodies within space-time.
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In this we may understand another dimension to the wisdom of the play with various magical weapons
and sacred objects in the tradition, for such objects can become distinct vehicles of the Gnostic and
Light Transmission – an extension of very real spiritual and mystical power.
The imbuing of objects and environments with psychic and spiritual power, of course, is not isolate to
the tzaddikim – we are all constantly imbuing things with our energy, whether positive, admixed or
negative; it is just that with the tzaddikim and maggidim it is far more concentrated and intentional,
and the energy-intelligence is completely positive, completely divine and luminous.
Among naturally occurring substances, crystals and other sacred stones are among the most commonly
used for the generation of Emanation Bodies – the ability of quartz crystal to generate, amplify, receive
and transmit spiritual energy makes it especially suited to serve as an Emanation Body. Along with this,
the longevity of the existence of crystals and other sacred stones means that an Emanation Body
formed of them can extend its beneficial influence for hundreds, and even thousands of years, and
unlike other kinds of sacred objects that may assume symbolic shapes of a specific wisdom tradition or
stream of Light Transmission, crystals and sacred stones are universal in symbolism, and may extend
blessings universally, reflecting something of the Primordial Tradition of Enlightenment within and
behind all world wisdom traditions.
All quartz crystals do not resonate with the higher frequencies of spiritual light, let alone the Supernal
Light – seeking crystals as tools and talismans in our spiritual work of the Supernal Light Transmission
we are always seeking crystals and sacred stones that have a resonance with higher gradations of
spiritual light and the Supernal Light, and therefore crystals and sacred stones with a “special energy
and brightness.” Likewise, all quartz crystals are not Light Seeds or Emanation Bodies, but here and
there, on rare occasions, it is possible to come across crystals and sacred stones that are, and it is a
great blessing when we do. Quite naturally, the discernment of crystals and sacred stones suited to the
spiritual work of Supernal Realization, let alone the recognition of an actual Light Seed or Emanation
Body Crystal, requires a certain sensitivity, coupled with knowledge and experience; there is really no
way to tell a person how to discern such things, but rather it is something that can only be
communicated on an experiential level, shown by way of a demonstration that allows individuals to
actually experience the difference between relatively ordinary stones and those that “shine.”
In circumstances that do not allow us to communicate such things on an experiential level we can only
say that one must learn how to pray and meditate, and inquire of the Holy Spirit, for it is ultimately
through the active power of the Holy Spirit that all recognition and realization takes place – she is
perfect discernment in the Divine Light.
Assuming discernment between various sacred crystals and stones, it is always good to have crystals
that resonate with various gradations of the Divine Light, as forming something of a matrix together
they can serve to facilitate the transmission of Divine Blessings and Divine Light at various gradations,
making it accessible to more individuals; while we do keep our eyes open for those that resonate with
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the Supernal Force, those that resonate with lower gradations of the Divine Light also prove useful to
us, as for many individuals the “spiritual nuclear fire” of the Supernal Light or Atzilut is far too intense
and overwhelming, but they can easily receive and benefit from transmissions of spiritual light flowing
from Beriyah and Yetzirah.
Now all of this relates to our use of sacred crystals in shrines and on altars, and in our sacred spaces,
whether in the sanctuaries we create in our homes or the sacred circles we create in the great
outdoors – in a manner of speaking we use them to form “bodies” for divine and spiritual forces in the
material dimension, in space-time; and this relates to certain kinds of spiritual practices with crystals in
the tradition in which we are invoking and envisioning partzufim, or various divine and holy beings, in
the space above crystals, the crystal beings used as though the Emanation Body Dimension of that
divine or enlightened being. Of course, in the case of a crystal or other sacred stone that is an actual
Emanation Body, this practice becomes even more powerful as the full blessing of the corresponding
tzaddik or maggid is in that holy relic.
This basic idea is reflected above in what we shared about the Circle of Great Standing Stones and
Earth-Keepers, when we proposed that the Earth-Keepers become like the Emanation Bodies of the
archangels, or like the extremities of the Body of Light of the Risen Messiah – we are speaking of the
practice of invoking holy and divine beings over crystals, our envisioning of them being the Glory Body
Dimension (energy dimension) and the crystals being the Emanation Body Dimension (physical
dimension).
To the extent that Divine Powers are actually invoked and enter into the subtle atmosphere of the
environment, crystals may very well become as Emanation Bodies through Divine Grace, if only for a
little while, or only on occasion; or else we may say that crystals may have that effect in the
Continuum. If and when crystals have been consecrated for this purpose, and used over a prolonged
period of time, needless to say they can take on a greater charge of spiritual energy and may well
assume qualities of an Emanation Body Crystal, especially when cared for appropriately and dealt with
in a sacred manner in one’s continuum of spiritual practice.
Typically, generators or watcher stones are used to emanate the spiritual energy of the Partzufim and
Divine Powers in the physical dimension, but at times a matrix of crystals may be used to form a
corresponding geometrical pattern, and this may include various projecting crystals, or crystals that lay
on their sides rather than standing upright. In group work during prayer, meditation and ceremony
various numbers of crystals are frequently used in this way, giving the “Emanation Body” greater
substance, and providing a matrix for multiple divine and spiritual forces invoked in the group work. In
this regard, creating a matrix of crystals to receive, transmit and ground divine and spiritual energy can
become something of an art form, one that is commonly learn in the tradition through an
apprenticeship, participating in the setting up of sacred space for spiritual works of the community.
Spiritual Care of Crystals
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When we work with sacred crystals in our spiritual practice there is something of a continuum kept
with them – as well as their regular use in spiritual works, and their regular purification following our
work with them, we also regularly bathe crystals in order to ensure that they are kept pure and clean,
free from any possible klippotic influence, as well as to interact with them and imbue them with our
energy. This may be done in fresh water, but often it is done using saltwater when working with harder
stones like quartz, as salt has a special purifying effect.
Along with this, periodically, we will expose them to the light of the sun, bathing them in the solar
energy; and likewise, we will expose them to the light of the moon around the time of the full moon,
bathing them in the lunar energy – this serves to keep the energy of crystals vibrant.
Actively working with crystals in this way serves to maintain the force of their consecration and over
time serves to build up their charge – just as their regular use in our continuum of spiritual practice
builds up their charge. More than this, however, working with sacred objects in this way is a spiritual
practice that tends to bring about changes in our own consciousness, cultivating the presence of
awareness and awakening and uplifting the Divine Power in us – the affect of such a simple continuum
can prove quite amazing, generating much in the way of positive energy or “merit.”
Coupled with a proper purification and consecration, this creates the necessary conditions for crystals
to serve as vehicles of divine and luminous forces, and perhaps to even serve in the capacity of the
Body of Emanation.
The Blessing of the Holy Tzaddik
It is well known that spiritual adepts and masters have a capacity to extend blessings or transmissions
of spiritual energy, so much so that just visiting them, even in the midst of a mundane activity, is a
blessing – for continually there is a field of divine or enlightened energy-intelligence around them, and
entering into it we are blessed and empowered. Thus, it is not uncommon for initiates to request the
blessing of their root tzaddik upon special sacred objects as part of their consecration – this is often
done with crystals that may be used as the Matrix of Emanation or in the capacity of the Body of
Emanation of the Partzufim and Divine Powers in the continuum.
When a crystal is consecrated to act like an Emanation Body seeking the blessing of a living tzaddik is
quite natural, and there are a variety of different blessings that may be given – glance or gaze, sound
or word, gesture, anointing, touch or laying on of hands, a talismanic connection to the Crystal Matrix
of the Sacred Circle, or in the case of very close spiritual companions, an Emanation Body
Empowerment.
When the blessing assumes the form of a talismanic connection or an empowerment the sacred object
may actually be taken up by the tzaddik in the Continuum and used in a sacred event of the
community, or something akin to a ceremony of initiation may be performed – of course, with
tzaddikim who work in the Way of Wild Gnosis or Crazy Wisdom, such talismanic connections or
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empowerments may assume many forms, some of which may be very “unorthodox,” but nevertheless,
very powerful and effective.
If and when we seek the blessing of a tzaddik upon a sacred object it is a request, not a demand; after
all, such blessings are an expression of love and compassion, and love cannot be demanded, but must
be freely given. Likewise, we cannot expect a certain kind of blessing, but rather we must surrender to
the dance of the Shekinah of the Messiah and the flow of the Holy Spirit – it is this that will determine
the blessing a tzaddik imparts.
We can say this, however: The way in which we request or invoke a blessing will strongly influence the
blessing we receive – there is something of an art to requesting blessings and empowerments, for it is
our responsibility to cocreate the necessary conditions for the flow of Divine Grace granting blessings
and boons. It is rather like when we go to a wonderworker to ask them to do some work for us, we
naturally prepare ourselves in advance, and going to them we seek to walk in a sacred manner, seeking
to approach with right energy and timing, and we take an offering – in other words, we are generating
merit, and assuming responsibility for the circumstances and flow of energy. The more time and
energy we invest, quite naturally, the more the Divine Presence and Power is likely to flow, granting
blessings and enacting wonders.
 Here we must make a comment regarding this in the wonderworking art – all too often the
would-be wonderworker thinks that magic means getting something for nothing, or assume
that it is the quick and easy way to get what they want; nothing could be further from the
truth! Always and on every level, we receive according to our desire to give, and we prosper
according to our desire to do the work cultivating what we seek to manifest – this is equally
true in the spiritual path and wonderworking art as in any other area of life, though as it turn
out, there was never really any doer other than the Divine.
In any case, when inspired to do so, it is good to seek blessings, just as it is good to extend blessings in
return.
Generating the Body of Emanation
Any Union with Partzuf or Archangelic Invocation, can be adapted for the generation of the Body of
Emanation – essentially you envision the Partzuf or Archangel appearing over the central crystal,
magically appearing from a ray of light shooting forth from your heart center (or other corresponding
center), aware of the body of vision as the Glory Body and the crystal as the Emanation Body. Then, for
the purpose of this practice, instead of light streams flowing as blessings to you, envision them flowing
into the crystal, and raying out from the crystal to you and anyone else who might be present; likewise,
in fruition, instead of envisioning your union with the Partzuf or Archangel, envision the Light-presence
and Light-power dissolving and merging with the crystal.
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 If a Palace of Lights Union is used you may wish to have a matrix of crystals representing the
principle figures of the Holy Palace.
Having performed this generation of the Emanation Body, you can then work with the spiritual energy
and light-power flowing through the crystal as that of the Partzuf or Archangel – in the case of a Holy
Partzuf this may assume the form of offerings and worship, and in the case of an Archangel or Order of
Angels, it may assume the form of offerings and a theurgic or magical working; basically, in one way or
another, having generated this Emanation Body you will seek to interact with it as such and extend
blessings from it into the world.
This practice may help ground energy and blessings of a Partzuf or Archangel in your experience and
the experience of others; and especially when working with others may help them receive something
of the blessing and light-power of the holy and divine being in a form that is more accessible to them.
When this meditation and spiritual work is complete, if your are inclined to it you can perform a
dissolution and union with Emanation Body Appearance, and envision an arising in ascent in Glory
Body in the form of the Partzuf or Archangel – in doing this inner plane work might be done reflecting
the sacred ceremony performed, and in fruition you would envision the Clear Light dissolution, union
with Truth Body.
When crystals are used for the generation of Emanation Body practices, as you might imagine, they can
become very luminous and powerful over time; through Divine Grace, or in the practice of a skilled
adept, such a crystal might assume the blessing of an actual Body of Emanation. With God and the help
of the Great Luminous Assembly, anything is possible!
This, of course, is only a most general description of the practice, for depending on the Union with
Partzuf or Archangelic Invocation being used the actual practice takes shape – the various
visualizations, chants, movements of energy, breaths and such all become integrated into a generation
of Emanation Body practice; quite literally, for every Union with Partzuf or Archangelic Invocation
there is a corresponding generation of Emanation Body practice utilizing a crystal, and from this any
number of variations could be fashioned, depending upon the spiritual work to be done.
Now, the generation of Emanation Body may be done as a meditation, followed by ceremony
afterwards, as described above, but it may also be integrated into a sacred ceremony using gesture and
movement, and the use of other crystals or magical weapons, directing the spiritual forces into the
crystal during the generation - basically, such a ceremony becomes a moving meditation, and may
serve to generate more light-power in the subtle atmosphere for the spiritual work to follow.

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Magdalene Emanation Ceremony
Lay out your magical carpet as holy ground in the center of the sanctuary or
sacred circle, and in the center of this holy ground, place the watcher stone
– the sacred crystals that will serve as an emanation of Kallah Messiah, the
Anointed Bride. In the fours directions also place sacred stones, and then,
surrounding the watcher stone in the center, place your elemental
weapons, and to the West place the magical sword and to the East the holy
staff; let bread and wine also be laid out, along with a jar of holy oil, a single
light and some incense offering.
 Candles may be used by the sacred crystals in the four directions as
well; and all candles to be used should be purified and anointed beforehand.
When this is done, pray for the blessing of the Supreme (El Elyon) and Shekinah of the Supreme
(Shekinah Imma) upon this matrix for ceremony, and pray for the blessing of the presence and power
of Kallah Messiah upon it, that her Holy Fire and Supernal Light might enter into it and shine in the
world.
Then, let the matrix settle and go and bathe yourself, letting your heart be pure and whole body clean,
and put on your sacred clothing and ornamentation for ceremony – as you cloth yourself, pray that you
might put on your light-vestures and walk in beauty and holiness in the company of the Holy Bride.
Now, go to the sacred space, taking up the dance of the Shekinah, rejoicing in the presence of Ha-
Shem, celebrating the Holy Mother and Bride – the Mother is all space and the Bride is all that appears,
and within them is the Living Word spoken by the Supreme, the Son and Groom, who is their Sacred
Heart.
Dance the Sacred Circle moonwise, and using the sound-vibration of the sacred rattle or other
instrument, let the sound banish all negativity and let your joy invoke the Divine Light as you cleave to
the Holy Shekinah.
Light the candles in honor of the Anointed Bride and her handmaidens, and offer up sweet smelling
incense and call upon Ha-Shem, praying for Supernal Blessings and Grace to flow – then go and take up
the holy staff in the East and pray to the Divine Mother that she might emanate her Holy Daughter, the
Anointed Bride.
Putting down the holy staff go to the West and unsheathe the magical sword, and call upon the Angel
of the Sword, the Great Kerub with a sword of flashing fire, and walking the circle sunwise trace a circle
in the air and envision a great ring of fire surrounding you, praying for guardianship of the sacred space
and the reception of the Holy Bride so that no shades or shadows should draw near or enter. (When
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this is done lay the sword on or by its sheath, but do not sheathe it – that will be done to close and seal
the rite at the end.)
Then, go and touch the pentacle, and pray for the manifestation of the Holy Bride in Emanation Body
upon the earth, and pray for the Second Coming, the Reception of the Holy Bride, and pass again to the
East and take up the holy staff – with the holy staff go and open the Gates of the Four Directions as
inspired by the Mother Spirit.
Now, when the Holy Gates are opened, take up the cup with holy water in it, and with a sacred feather
let the sacred crystals by sprinkled with holy water in remembrance of the Grace of the Mother and
the Maggid of the Holy Gospel; when they have been baptized, and the sacred space has been baptized
with them, let them be anointed with holy oil, praying especially that the watcher stone becomes the
emanation of the presence and power of Kallah Messiah.
Then, sit, and abide in primordial meditation, becoming completely open and sensitive – sit East of the
holy ground (the sacred rug) facing West. When the Spirit moves, envision the Spiritual Sun in your
heart and envision that a brilliant ray of light shoots out of it, magically appearing as the image of the
Holy Bride over the watcher stone; take up her chant, Ka-Ah-La-La-Ha Ma-Sea-Yah, and as you do
envision four rays streaming out of her Sacred Heart and appearing as four holy maidens of Jeweled
Light, golden, ruby, sapphire and black or indigo, corresponding to the Directions. (These appear over
the other four crystals.)
These holy handmaids appear in an image like the Red Maiden, and they dance in the air along with
the Holy Bride, and dancing, rays of light are shooting forth from them all, and streams of light are
pouring down into the crystal matrix, the crystals becoming their pure energy and light, radiant with
light-power.
Holding this Body of Vision in mind, go take up the wand and cup, and as you take up the chant, Yah-
Ma-Ma-Ah Ha-Ma-Sea-Yah, pass sunwise around the circle gathering light-powers into the cup, and
then drawing them forth from the cup and directing them into the sacred crystals with the magical
wand, focusing especially upon the watcher stone – as you are doing this see a Holy Cross of Light
formed by streams of light going from the crystals in the four directions to the watcher stone in the
center.
Putting down the wand and cup, using your Light-Body as the vehicle of the light-powers, continue to
direct Divine Power into the watcher stone, using gesture and the chant, Yo-Ma-Ma Ka-Al-La, and as
you do this envision the spiritual nuclear fire (white brilliance) pouring out of the Glory Body of
Shekinah Messiah into the sacred stone, aware of them as Emanation Body receiving the Supernal
Chrism.
Then envision the Divine Light raying out from this Emanation Body formed by the crystals and, taking
up the holy staff again, call upon the maggidim of the Bridal Chamber to extend this Holy Light into all
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realms, worlds and universes of the Entirety, and offer prayers and invocations of blessings beings – all
the while with this Body of Vision in mind.
When this is done, take up the chant, Yah-Ha-Yah-Ha Ah-EE-Yah, as the joy of the blessings prayed for
being extended and granted by the grace of the Anointed Bride.
Then, let all who desire to receive be invited to the Wedding Feast, and let the bread and wine be
consecrated – the bread is the Groom the wine is the Bride; and inviting all beings to partake, so
partake on their behalf.
As you partake, envision the Body of Vision dissolve into fluid flowing light that pours into the watcher
stone and four crystals – your eating and drinking being the talismanic action of embodiment.
Abide in this holy communion until you are inspired to bring the sacred ceremony to its fruition.
Then speak something of the story and mystery of the Holy Bride, the Shekinah of Messiah, and
proclaim the Emanation Body made manifest, sealing the Divine Power into the sacred stones.
In fruition, give praise and thanks, and dedicate the merit generated to all beings.
Closing the sacred ceremony, go an take up the magical sword, praying that the Gates of Light be
closed and sealed, that all spirits should depart in peace with the blessing of our Io Adonai, and that all
guardians stand down, returning to their repose – sheathing the sword this sacred ceremony is
complete.
 The candles are then extinguished in remembrance of the Messiah and Holy Bride, and
everything is dealt with in a sacred manner – but on this occasion do not perform any
purification of the crystals; let them be placed into the shrine of the Holy Bride, and let them be
covered for a time, sealing the energy.
This is an example of a ceremony for the generation of an Emanation Body Crystal, specifically, an
Emanation Body Crystal of the Holy Bride and her handmaidens to be place in a shrine of the Bride –
the sacred stones serving to amplify and transmit the spiritual influx (shefa) of the Daughter and Bride.
Generating a crystal matrix of the Shekinah of Messiah in this way whenever there is spiritual work to
be done the sacred stones may be taken from the shrine or altar and set into their places, swiftly
unfolding sacred space for ceremony. The same matrix can also serve as the Emanation Body of Yeshua
Messiah and the four archangels, for the Anointed Bride is inseparable from the Bridegroom and the
consecration has taken place in the context of the Wedding Feast and mystery of hieros gamos, the
sacred marriage.
 At times a rather large watcher stone might be used for this; if it is too large to be placed in the
shrine, it will be set before the shrine on the floor.
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In this particular version of the ceremony the Black Maiden is used in place of the Green Maiden,
intentionally drawing the energy of Kali Kallah into the matrix – the fullness of the Holy Bride, bright
and dark.
This sacred ceremony is shared by the Order of St. Uriel and Order of St. Mary Magdalene.

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Maggidim & the Emanation Body Crystal
When we are working with crystals as the Body of
Emanation they can be consecrated to a specific Partzuf or
Maggid (angel), and used only for that purpose; when this is
done they become and especially powerful talisman of that
manifestation of the Divine Presence and Power. In this
regard in our spiritual work with the angels of our Heavenly
Father it is very common that we consecrate crystals as
Emanation Bodies of the four Archangels of the Sacred
Circle: Raphael for healing; Michael for divine protection; Gavriel for dream and vision; and Uriel for
illumination (Light Transmission).
 As mentioned above, Emanation Body Crystals consecrated to the Holy Bride and her
handmaidens can also serve as the matrix for Yeshua Messiah and the four Archangels, for she
is the Shekinah Consort of the Messiah and her handmaidens are Shekinah Consorts of the
Archangels; hence, the feminine and masculine manifestation of the same Light-presence and
Light-power.
There is another way of working with crystals as the Emanation Body of the Maggidim, however, for a
single crystal, or a selected number of crystals, can be consecrated as an Emanation Body of all
Maggidim, serving as an Emanation Body of any Maggid that might be invoked in our spiritual work –
the crystal (or crystals) must simply resonate with the spiritual light-power of the Archangels of
Beriyah, and then be consecrated as the Emanation Body of the Archangels.
The following is an example of the consecration of a special crystal as an Emanation Body Crystal of
Archangels or Maggidim.
Continuum of Prayer & Sacred Ceremony
Take up a continuum of prayer and meditation with the sacred crystal for ten days, and each morning
perform a smudging ceremony, and call upon Ha-Shem and the Holy Shekinah, and invoke one of the
Archangels of the Tree of Life, following the Path of the Lightening Bolt from Keter to Malkut through
the ten days – if you begin this continuum of prayer and meditation on a Friday morning, then the
tenth day will be on Sunday, the Holy Shabbat in our stream of Light Transmission, which is ideal.
When you invoke the corresponding Archangel each morning envision the Archangel in Glory Body
over the crystal – envision that it magically emanates from a ray of light shooting forth from the
Spiritual Sun in your heart, and then taking up the chant of the Archangel’s name, envision it blessing
you and the crystal with streams of its light-power, and envision that you enter into union with the
Maggid, the Maggid dissolving into fluid flowing light and pouring down through the top of your head
to your heart star. Then, as the Maggid, go and lay hands on the crystal and breathe upon it,
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transmitting your blessing to it, and pray that it becomes an Emanation Body and that your blessing, as
the Maggid, flows out to all who desire to receive blessings from the Maggidim.
 Metatron is envision as a light-presence of White Brilliance and the sacred chant used is:
Torahkiel Yahweh (IAO-WAY)
When this is done sit and with the chant, Ha-Yah-Ah, envision yourself as the Maggid dissolving into
fluid flowing light and pouring into the crystal.
 During this continuum of prayer and meditation, you may wish to go out and create a Sacred
Circle, or visit a Light Wheel, and call upon the Divine Powers to bless and empower you in this
spiritual work, to help you generate a Maggidim Emanation Body; likewise, if you go out to
create a Sacred Circle, or visit a Light Wheel, you may wish to perform a Water Ceremony,
purifying yourself before hand.
Now, each day, throughout the day, you will want to call upon the corresponding Divine Name, and call
upon the Archangel and their Order of Angels, praying that divine blessings rest upon the crystal as a
Maggidim Emanation Body – keeping a vigil throughout the day, remembering the spiritual labor you
are undertaking, and praying for corresponding blessings for all peoples. Then, each evening, celebrate
an essential Wedding Feast, grounding and sealing what has been done, and giving praise and thanks
to Ha-Shem, and dedicating the merit to all your relations.
When the tenth day comes, place the crystal in the center of your magical carpet or sacred blanket,
and lay out all of your magical weapons upon it – including a sacred feather, holy water in your cup, a
vial of holy oil, as well as a light and incense to offer (frankincense, myrrh and rose can prove very good
for this).
Tend the continuum with Archangel Sandalfon throughout the Holy Shabbat – the Angel of the Holy
Shekinah, the Queen of the Shabbat; and in the evening perform the sacred ceremony of consecration.
Begin the sacred ceremony by the offering of lights and incense, and perform a banishing, and call
upon El Elyon (the Supreme) and the Holy Shekinah of Elyon, and upon the Divine Powers, invoking
their blessing, and worship in the presence of Ha-Shem, giving praise and thanks to Ha-Shem, and
offering devotional readings of the Holy Scripture, along with inspired utterances.
When this cycle is complete, take up the sacred feather and cup, and baptize the crystal, sprinkling
holy or blessed water on it; then, take up the wand and holy oil, and anoint the crystal, praying that the
Supernal Chrism come upon it.
Then, take up you holy staff and chant the Divine Names of the Tree of Life in their order from Keter to
Malkut – with each chant of a Divine Name envision the Holy Letters of the Name blazing in fiery light
over the crystal, and with the conclusion of the chant envision them dissolve and pour down into the
crystal as the blessing of Ha-Shem upon it.
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When this is done, then invoke each of the Archangels in the same order, and envision them magically
appearing over the crystal and blessing the crystal as you chant their name, each dissolving into fluid
flowing light and pouring into the sacred crystal as the chant ends; when all of the Archangels of the
Tree of Life are invoked in this way, including Archangel Uriel, then invoke the Orders of Angels to bless
the crystal as well.
(See the discourse on Haniel and Uriel in the Christian Kabbalah forum for the chant and visualization
of Archangel Uriel.)
Once the sacred crystal has been blessed and sanctified in this way, call upon Adonai Yeshua Messiah
and the Shekinah of Messiah, and lay hands upon the crystal and breathe the radiant holy breath upon
it, sealing the blessings into it in the Holy Name of the Messiah; and then perform a Wedding Feast in
praise and thanksgiving.
In closing dedicate the merit to all your relations and perform an appropriate banishing – this
completes the sacred ceremony.
Once the sacred crystal is consecrated in this way it may become the Matrix of Emanation for any
Archangel or Order of Angels in your spiritual work; if kept sacred and holy, and if frequently worked
with in the Continuum, it is a very powerful talisman that will facilitate knowledge and conversation
with the Holy Maggidim, and serve as a vehicle for the extension of their blessings and light-power to
the people.
Remember: If you think of the holy angels of God and call upon them often, they will think of you and
visit you.

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The Crystal Skull
The symbol of the skull is often associated with Lady
Mirya, the Magdalene, and represents the transient nature
of life in the earthly realm – the truth of impermanence,
the remembrance that everything exists in a state of
constant flux or change. Likewise, according to the gospel
the mystery of the crucifixion takes place on Mount
Golgotha, the “Mount of the Skull,” and like the holy cross,
the symbol of the skull indicates the rite of ransom or
redemption through holy sacrifice.
The skull has more esoteric associations as well. The mind, associated with the brain in the head, is the
abode of holy meditation, and it is through holy meditation that divine illumination or enlightenment
transpires – in the Sophian Gnostic tradition that teaches a path of integral realization in which the
initiate remains active in life, the skull represents the “meditation cave,” our place of spiritual retreat.
Likewise, the Brow Star, which is in the center of the head, represents the intelligence that perceives
the World of the Holy Spirit – awareness of God, and the Crown Star, on top of the head, is the “Place
of Crossing,” the gate through which consciousness is jettisoned in the transference of consciousness
into the Body of Light, the Gnosis of the Resurrection and Ascension, and it is the center of the Divine I
Am.
Along with these correspondences, there is also the mystery of the Skull of Adam Kadmon, the skull
being associated with Keter-Crown on the Tree of Life.
Quite distinctly, the human skull is a symbol of divine intelligence or the Holy Spirit within and behind
the evolution of life in creation and on earth – the human being representing the Divine Intention in
creation and the Highest of Life on earth; specifically, the Highest of Life in the advent of the Human
One of Light (Christ) or the generation of the Great Seth (Shin-Tau).
As mentioned previously, the formation of larger crystals and sacred stones occurred millions of years
ago in earth’s history, so that it may be said, quite literally, that they are witness to the entirety of the
evolution of life on earth, and in this we might remember the gesture of the Buddha at the dawn of his
enlightenment, when he pointed to the earth as the witness and remembrance of his mind or soul-
streams journey to Buddhahood through countless lives. Thus, when the image of a human skull is
fashioned of quartz crystal it assumes all of these meanings and attributes.
Our present human condition is a transient state passing from the animal kingdom to the divine
kingdom, the Light Realm; our destiny is an evolution beyond the present mental consciousness to
Divine and Supernal Consciousness – Messianic Consciousness. The crystal skull represents this
development and evolution to Messianic Consciousness in the Sophian Gnostic tradition, as prefigured
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in the Risen Messiah; hence, an evolution through which we become “more than human,” through
which we become Supernal and Divine Being, enlightened being.
There is another aspect of this mystery, however, for in the actual experience of Supernal or Messianic
Consciousness we “remember ourselves” as the Human One of Light who has come from the Light
Continuum, and who, in truth, has never departed from the Light Continuum; although there is this
divine play in the Realm of Becoming, there is also this truth of the Realm of Being – thus the crystal
skull represents the Being of the Becoming, the Holy Remembrance of the Divine I Shall Be.
You may recall the legend of Enoch (the Initiate) who walks with Ha-Shem and is taken up in ascension
without tasting death, and who is said to be translated into the Archangel Metatron, the highest of all
the angels of God. Metatron, and his feminine twin, Sandalfon, are also associated with the crystal
skull; hence, the Great Angel of Yahweh, Hua, the archangelic emanation of the Messiah of God.
Following the advent of Supernal Consciousness in our Continuum in the summer of 1994 an
Emanation Body Crystal that was carved into a resemblance of a child’s sized skull was taken up and
consecrated as a talisman of the Supernal Force in the Continuum, along with a very special crystal of
flawless clear quartz called the “Diamond Soul,” representing the Crown and Heart Star transform by
the Supernal Light – thus “Child” and the “Diamond Soul” became the key talismans of the larger
crystal matrix to be formed, an extension of the Emanation Body of Tzaddik.
As you might imagine, a crystal skull consecrated in this way, which actually becomes a vehicle of the
Supernal Chrism, becomes a very sacred and holy object, a very powerful talisman of Light
Transmission.
Although most solo practitioners may not have the resources to obtain a life-size crystal skull, many do
seek out a smaller crystal skull as a talisman and sign of remembrance of the Supernal Light
Transmission; it is a difficult sacred object to find, however, for not only does it need to be fairly well
carved, but it must be formed of a crystal that has a natural resonance with the Supernal Force, which
relatively few quartz crystals have – it is rather like Divine Grace when one can be found on account of
this. Nevertheless, such a talisman is frequently sought after, and if found a sacred ceremony of
consecration is performed.
 A crystal skull used as this talisman will be two inches or more in diameter – three inches or
more being ideal, as it is best that it has some substance.
The following is an example of a sacred ceremony consecrating a crystal skull as an emanation or
talisman of the Supernal Light.
Consecration of the Crystal Skull
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When an appropriate crystal skull is found and acquired a smudging ceremony is performed, coupled
with a wedding feast, and the crystal is placed in a fine cloth bag or wrapped in fine cloth, such as silk;
then it is placed in a shrine or on an altar and left dormant, waiting upon the Spirit of Yahweh.
Unless an initiate has experienced the actual breakthrough to Supernal or Supramental Consciousness
and integrated something of the Supernal Influx (Shefa) it can only be through the grace of the Holy
Spirit that something of the Supernal Force actually enters into the crystal skull; therefore, this
movement is completely dependent upon the Spirit of Yahweh and the initiate must wait upon and
follow the Spirit of Yahweh in the continuum of consecration.
Through prayer and meditation the initiate will seek the right time to begin the actual continuum of
consecration – they will seek a New Moon that is auspicious, and some clear indication that it is the
Divine Will for the continuum to be taken up. As they do this they will take up a continuum of self-
purification and making offerings, and they will prepare for a Give-Away Ceremony, seeking to
generate positive merit and auspicious circumstances. (A continuum such as this is wise and skillful
means any time we are seeking to consecrate a more significant sacred object with full force, for it is
the psychic and spiritual energy we generated that goes into the consecration, and in so doing we
create the conditions necessary for an actual flow of Divine Grace.)
 The crystal skull will remain covered until the continuum of consecration begins.
When the Spirit of Yahweh moves the initiate, on the day of the auspicious New Moon, they will take
the crystal skull out and perform a ceremony of baptism, chrism and wedding feast; as they do this
they will offer the crystal skull up to El Elyon and the Shekinah of Elyon, and to the Divine Powers, in
remembrance of the Risen Messiah, the Human One of Light, and they will pray for the Great
Transformation on earth – this wedding feast will center on the Woman of Light and her Holy Child in
the Apocalypse.
In the evening, they will place the crystal skull upon a holy altar or in a shrine, and will perform full
banishing, with prayers and invocations that the people and the land might be delivered from all
shades and shadows (klippot), and for their liberation from the dominion of the demiurge, all sorrow
and suffering. As the initiate does this, they will enact a confession and repentance for the sake of all
beings, speaking of all sins that form the karma of the soul of the world, and they will speak the
mystery of the rite of ransom or redemption, the mystery of the crucifixion – this may include readings
of wrathful psalms and wrathful utterances of prophets, along with readings from the Holy Gospel
about the mystery of redemption.
Assuming the form of the Risen Messiah, the initiate will perform Giving & Receiving Meditation for all
their relations, friend, stranger and enemy alike, all in remembrance of the Passion and Cross.
When this is done, with holy staff and crystal skull, the initiate will go out and pray under the starry
night sky in remembrance of Sophia Stellarum and the Divine Order, and they will invoke the blessings
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of the Immortals of the Pleroma of Light, praying that the crystal skull becomes a talisman of Holy
Remembrance and the Supernal Illumination. (These prayers will usually be coupled with offerings and
worship in the presence of Ha-Shem.)
After this is accomplished, they go back to the altar or shrine and perform a wedding feast, this time
with the focus upon the union of Adam and Eve in the Bridal Chamber, the Image of the Great Seth.
Then, just following the consecration of the bread and wine, before partaking of it, they will take up
the crystal skull and pray for the Supernal Chrism of the Bridal Chamber to pass into this talisman –
partaking of the Holy Fire and Light they will envision it pass through their light-body into the crystal
skull.

From New Moon to Full Moon, each day the initiate will continue this continuum of prayer, and each
night they will let the crystal soak up star light and moon light as the moon waxes stronger; and at least
once a week they will perform a wedding feast – and they will be certain to pay attention to walking in
a sacred manner during this time, and to giving more time over to spiritual endeavors.
On the Full Moon they will perform the same continuum as on the New Moon, but this time their
prayers be on the side of Hesed-Mercy rather than Gevurah-Judgment, and they will pray for the
tikkune-healing of the people and the land, and the fulfillment of all; the wedding feast performed on
this night will focus on the Risen Messiah and Holy Bride.
From the Full Moon to the next New Moon, each day the initiate will keep this continuum of prayer,
but now each day they will make sure that the crystal soaks up some sun light, and again they will
perform the wedding feast at least once a week.
 Throughout this entire continuum of consecration, if the Divine Powers ask anything of them
they must be certain that they do it just as it was requested.
As the New Moon approaches, the initiate will do a Give-Away in honor of the actual rite of
consecration drawing near.
When the New Moon comes again they will perform the rite of consecration, beginning with prayers
and invocations for the Divine Illumination of all living spirits and souls.
Then, they will call upon Ha-Shem, using all of the Divine Names of the Tree of Life, and they will call
upon all of the archangels and orders of angels, and by one means or another they will invoke and call
upon all Divine Powers. (As they are doing this they will repeatedly direct the influxes of spiritual
energy into the crystal skull by one means or another.)
Then, they will take up the crystal skull and sit in holy meditation – going within and receiving Divine
Light from above.
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They will assume the Glory Body appearance of the Risen Messiah, and holding the crystal to their
heart, they will intone Eheieh (Ah-Ha-Yah), and they will envision the flash of the Dove of White
Brilliance descending upon them, the Spirit of Abba imparted by Shekinah Imma – with this flash they
will envision this white brilliance passing down into them, and raying out through their Sacred Heart as
the Messiah into the crystal, and as it passes through them and the crystal they will envision it raying
our into the environment as Rainbow Glory – brilliant jeweled light as in the highest heaven.
Then, they will intone Yahweh (IAO-WAY), and they will envision a stream of Divine Light going out of
their Sacred Heart as the Messiah and magically appearing as the Great Angel Hua – and they will set
the crystal skull on the floor beneath the Great Angel of Yahweh.
The Great Angel appears as described in the opening of the Apocalypse, but as though upon a Great
Light Wheel of jeweled light; the center of that Light Wheel being the crystal skull, the Great Angel
hovering just above it.
Then the initiate will perform a Union with the Great Angel, dissolving and merging to become the Holy
Maggid – and with tongue of flashing fire will speak the consecration of the crystal. (The chant of union
is: Yah-Hu-Ah Sha-Ma-Sha IAO.)
When the flashing fire touches the crystal skull they will envision that the skull dissolves into pure
energy and light and streams up into their Sacred Heart as the Great Maggid – magically reforming
itself there in their heart; then, intoning Adonai (Ah-Doe-Na-Yo), they will envision the crystal skull
dissolving again and streaming down into the center of the earth, and a stream of fiery light rising up
from that secret center of white brilliance below, magically reappearing as the crystal skull radiant with
Supernal Glory.
 With each influx of Supernal Force the crystal skull shines with greater and greater brilliance, as
does the initiate’s own light-body.
Now the initiate will envision the Rainbow Body dissolution and abide in perfect repose. When they
arise they will intone Shekinah Messiah (Sha-Ka-Na-Ha Ma-Sa-Yah), and see a great tongue of spiritual
nuclear fire magically appear over the crystal skull and above them – and intoning AGLA (Ah-Ga-La-Ah),
they will envision this influx entering into them and the skull, causing a great Sphere of White Brilliance
to explode outward into all direction of endless space, transforming all that it touches into Itself.
Then they will take up the crystal skull, and holding it in between both hands, they will bring it to their
Crown, Brow and Heart, praying that they and all beings might abide in the Holy Remembrance of the
Risen Messiah and Shekinah of Messiah; then they will set it upon the altar or in the shrine and
perform a wedding feast in remembrance of the Ascension of the Savior and Pentecost. Just after the
consecration of the bread and wine, before partaking, they will anoint the crystal skull, sealing the
consecration – then they will partake of the holy feast as a praer for the Divine Illumination of all
beings, the Divine Rapture.
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 Often this anointing is a full pouring of holy oil over the skull, in which case it may be put into
an appropriate bowl of vessel, then wiped with a special cloth afterwards and put into its place
– this cloth will be burnt or buried later, disposed of in a sacred manner, and the extra oil will
be given to the earth.
When this is done prayers of praise and thanksgiving will be spoken, and prayers for the Great
Resurrection and Ascension; and then the merit will be dedicated and a full banishing performed in
closing – this completes the sacred ceremony of consecration of the crystal skull.
 A “Diamond Soul” is consecrated in a similar way, but there are no invocations of maggidim –
rather the focus is completely upon Divine Names (Atzilut) and Adam Kadmon, and the 72
Names of God are invoked.
Once this sacred skull is consecrated, when possible, initiates will request the blessing of the Root
Tzaddik upon it.
Crystal Merkavah or Crystal Body
In the formation of the Crystal Merkavah or Crystal Matrix used within the Continuum of Sophia
Fellowship, “Child” is the head, the “Diamond Soul” is the Crown Star, the five Earth-Keepers will form
the torso and extremities; then there is the “Golden Soul,” which is the Heart Star, and the “Dark
Stone,” which is the Root Star; symbolically, it is a crystal representation of the Human One of Light,
the Body of the Resurrection and Ascension. (This forms the core of the Crystal Matrix in our circle.)
 The Golden Soul is a virtually flawless oval jewel-cut citrine quartz stone – about 1754 karats;
and the Dark Stone is flawless smoky quartz cut in a traditional form of a “seeing stone” about
950 karats.
A similar matrix of smaller sacred stones can be formed by an initiate seeking to create a talismanic link
to the larger Crystal Merkavah. Each sacred stone would then undergo a special continuum of
consecration akin to the examples given.
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Magical Weapons: Extending the Body of Light
There are five “magical weapons” of the magician and shaman corresponding to the
five elements of space, air, fire water and earth: the crystal sphere, dagger, wand, cup
and pentacle, respectively. Along with these there is also the magical sword and holy
staff, the magical carpet, bell and dorje scepter, lamp or candleholder, lamen
(talismanic necklace or medicine bag). The shaman typically has other sacred items,
such as a rattle and smudge pot, but these are the basic tools of the magical art as it
has evolved in the Sophian lineage and Order of St. Uriel.
Essentially, these magical objects are extensions of our Body of Light, and the Light-
presence and Light-power that is in us, and represent different aspects of our being and
consciousness, and the life-force that flows through us; they are “magical” in that they
are sacred objects or tools used in magical ceremony to move power or energy in the
play of the wonderworking art, but they are also mystical in that they are symbols of
deep esoteric mysteries and aspects of consciousness, and are used as objects of
meditation. When they are purified and consecrated they become sacred, holy, and are
charged with the power of spiritual force they represent, and they are dealt with in
kind, used only in a sacred manner for spiritual work, magical work and mystical meditation.
Of course, a mystical symbol and magical weapon is only as powerful as our faith and gnosis, and the
force of the consecration and state of consciousness it is used in – the power of such things depend
upon our kavvanah and devekut, and the degree to which the Divine Presence and Divine Power is
awakened in us; specifically, the degree to which we receive the Divine Light from above and awaken
and uplift the Serpent Power – magical and shamanic work representing a way through which the
Serpent Power is awakened and sublimated, and our self-realization in the Divine is actualized.
When we speak of consecration we are speaking of dedicating a sacred object to a specific use, a
specific purpose and meaning in our consciousness; yet, we are also speaking of charging the object,
activating the power that is in it and drawing into it the light-power or spiritual power it represents, the
“magic power” – it is as though such objects are bodies into which we invoke a soul and spirit, and
once they are consecrated and taken up in the Continuum of Light Transmission they are as “living
being”, entities, having life and light in them, a distinct “spirit” or intelligence, as though becoming like
“angels of the Divine Light”. Indeed, the magical objects of a magician and shaman are like angels, and
those of a master of the art are like archangels and extensions of the Emanation Body – holy relics that
can have great wonderworking power in them.
If we are ever blessed to encounter a great adept or master of the art, and blessed to draw close to
them and experience the play of wonderworking with them, we shall quickly discover how powerful
magical and shamanic ceremony can be, and how powerful magical objects can be – we will find that
great spiritual and magical force can move though them, and we will also find that a true adept or
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master of the art, a true wonderworker, can accomplish the same wonderworking through a very
simple gesture, a thought, or a simple conscious intention, as through actual use of magical objects and
more formal magical and shamanic ritual. Indeed, for the true magic power or wonderworking power is
not in the sacred objects as they are in themselves, but rather as they are in the magician and shaman
– it is the Light-presence and Light-power embodied in the magician and shaman that flows through
them and animates them; these magical objects being as focal points of Divine Presence and Power.
Here we shall say: If the real power of magical objects is in the magician and shaman – the Gnostic
wonderworker, then their greater power is in God, the Divine, and that a true magical object is a
vehicle of the Spirit of God, the Holy Spirit. When a sacred object is rightly consecrated this, exactly, is
what it becomes; the “magical weapons” of a Gnostic wonderworker, a magician and shaman, are a
“merkavah” of the Shekinah of Messiah, the Divine Presence and Power.
Of course, as we speak of these magical weapons, these sacred objects, we are speaking of a magical
consciousness and the perception of a magical universe – specifically of the awareness that the reality
of our experience is a radiant display of the mind, consciousness or soul, and that bringing about a shift
in our own consciousness, the flow of cosmic and spiritual forces also shifts, the magical display of
reality changes. We live and move and have our being in the Divine, and we live in a “magical universe”
– the radiant display of the Divine Mind, of which each and every one of us are emanations; the Great
Matrix of Creation is the radiant and magical display of the Divine in what may be called a “quantum
manifestation,” the fullness of the Divine Presence and Power being within each emanation, and yet at
the same time transcendent of all. In this we may understand the role of magic and shamanism, or the
wonderworking art, in the self-realization process; for through the play of the wonderworking art we
actualize the fullness of the Light-presence (Christ) and the Light-power (Holy Spirit) in us, and we bring
the non-dual realization to fruition. After all, quite obviously, if by bringing about a change in our own
consciousness a corresponding change occurs in the radiant and magical display of reality, then we are
inseparable from that radiant and magical display, and we are inseparable from its source, the Creator,
the Divine, God and Godhead.
As much as seeking to unfold our own self-realization in Supernal or Messianic Consciousness,
however, we are seeking to become empowered to be of the greatest possible benefit to others, to all
our relations, all beings; with knowledge of the wonderworking art we can transmit substantial and
helpful spiritual power to others, and we can learn to bring about all manner of different forms of
invisible spiritual assistance – we may very well become conscious agents of the Divine answering
prayers, vehicles of Divine Grace. This reflects the true motivation of “divine theurgy”, of the magician
and shaman in the Christian stream, as we see in Yeshua Messiah; the motivation is “love and
compassion”, and the desire to help and be of benefit to others, to actively serve as a Light-bearer,
Healer and Peacemaker in more than noble ideal and name only.
 In the Sophian Gnostic tradition, generally speaking, unless an aspirant is well grounded in a
prayer and meditation life, and an actual process of self-realization, and holds the aim of the
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generation of the Sacred Heart – well grounded in the mystical side of our lineage, a lineage-
holder will not encourage them to take up the Way of Power, or teach and initiate them into
the wonderworking art. Essentially, apart from the motivation of the Sacred Heart and the
desire for communion with the Divine, knowledge of the Divine and union with the Divine, the
Way of Power can swiftly become a great self-deception and can fall into the category of
sorcery or black magic, a play of egotism and selfish ambition quite opposite to the
enlightenment and liberation of the mind or soul-stream.
The Sacred Quest
There is something of a spiritual adventure, a sacred quest, merely in the process of seeking to find
your magical weapons – it is something like the quest for the Holy Grail; setting out upon the sacred
quest you have a name for what you are seeking, and some ideas about what it might be, but you do
not really know what it is you are looking for or what will transpire along the way, where the journey
will carry you, or when and how you will find what you are seeking. It is a journey of discovery and
revelation, and as much as using your intelligence and creativity in the process of finding what you
seek, so also you must be open and sensitive to the guidance the Divine Presence and Power – truly, it
can be a very magical and empowering experience, and resemble something like a legendary story or
biblical tale when it is all said and done!
As you enter into this sacred quest, take up a continuum of prayer and meditation – pray about it and
ask the Divine Mother to guide you and to provide for your need, and use the steps taught in Perfect
Success, which represents the most essential teachings of divine theurgy or the wonderworking art
applied to all affairs; consecrate yourself to this holy mission and sacred quest, and as you go out and
gather in your magical weapons, let it be a talisman of gather in Divine Power and activating the Light-
presence and Light-power that is in you. (For the teachings on Perfect Success, see Living Gnosis)
The Gnostic Gospel of St. Philip says that if we ask of the Divine Mother and Holy Spirit she will provide
for us, even from within the “alien realm” of the demiurge and archons, all as necessary for the Great
Work; thus, ask of the Divine Mother and invoke what you are seeking, and then go out seeking until
you find.
In everything along the way, seek to walk in a sacred manner, seek to walk in beauty and holiness –
indeed, walk as a sacred and holy being, as a Light-bearer, Healer and Peacemaker, extending the
Divine Light and Divine Blessings wherever you go and to whoever you meet; in the process, banish
shades and shadows, pray for the tikkune-healing of all, and the Divine Illumination of all – the
Resurrection and Ascension of this Good Earth.
Commune with the Heavenly Father and his angels, and commune with the Earthly Mother and her
angels, and walk in the presence of Ha-Shem, walk with the Lord and let the Holy Spirit and Holy
Shekinah guide you.
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This is not a consumerist endeavor of “power shopping,” but rather it is a “sacred quest” and can
become a vehicle of self-knowledge, as well as spiritual initiation and empowerment. How you go
about seeking and acquiring what you need for magical or sacred objects is as integral to their
consecration as the prayers and ceremony of consecration once acquired – that very energy will go
into the consecration of your magical weapons.
In terms of magical and sacred objects you are seeking things that match your tone and energy – your
true will, things with which you resonate and have a natural affinity; not just anything will do, but only
that which is given to you by the Holy Spirit, and by who and what you are as a unique emanation of
Holy Being. If you find an object and it is immediately clear that you resonate with it, and that is shines
and is given to you by Divine Providence, acquire it; if, on the other hand, you are unclear, unsure, go
and pray about it and meditate upon it – if it is for you, then the Spirit will reveal it in one way or
another, and the Light-presence and Light-power in you will make it clear.
It might be that in this process you may be led to acquire some items that are holding the place of
things to be discovered in the future – some items that hold a place in the matrix or magical weapons
but lets you engage in the spiritual work while waiting on the Spirit of Yahweh to bring the true magical
weapon for you; when this is the case, still, you will be guide to do so and you will know it.
Here there is something to be said of the recognition of true sacred and magical objects – in some way
they shine, they are sacred and magical even before we acquire them and work with them, as though
the Divine Mother and Holy Spirit has already blessed them. They are ordinary objects, and yet there is
a sense of the extraordinary in them; and it is rather like an angel of God has placed them in our path
so that we might discover them, and as though the Holy Shekinah has led us to them – such is a “true
object of power”.
When something is gathered from nature, from the Body of our Earthly Mother and her angels,
remember, you must never take without giving, but you must leave some offering for anything you
gather; likewise, if you are purchasing something as a magical or sacred object, do not haggle over the
price, but give exactly what is asked in joy, in a good spirit, and in giving what is owed bless the person
to whom you are giving it, praying for their prosperity, success, health and happiness. If there is
extremely negative energy in the environment you have found an apparent magical or sacred object,
or the Light-presence and Light-power is not freely inclined to extend blessings to a person selling it,
then do not acquire anything from that place or person, but go your way and seek elsewhere.
When you gather something in, swiftly after acquiring it take the time to purify it – whether smudging
it, or with water as in baptism, or with prayer and the passing of light into it through visualization; and
likewise, give thanks to the Divine Mother for all that you receive and invoke the blessing of the Divine
Mother upon it, or the blessing of our Heavenly Father and Earthly Mother, the Spiritual Sun and Holy
Spirit. Then, later, when it is time, you can perform a ceremony of actual consecration – in the outer
branch of our lineage and the art of wonderworking taught in it, all such things are consecrated
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through prayer and meditation, and a ceremony of baptism (sprinkling with holy water) and anointing
with holy oil, and then a celebration of a Wedding Feast, the Holy Eucharist, sealing the consecration.
Usually, we wait and prepare for such a rite, so we perform an initial purification of what we acquire,
and then, later, we perform the actual consecration; until purified and consecrated, however, no item
is used in ceremony or wonderworking.
The Ceremony of Consecration
It is my intention to eventually share some examples of rituals of consecration of the magical weapons,
providing some idea of how initiates of the Order of St Uriel in the outer branch of the lineage might go
about performing a consecration; however, whatever might be shared will only be an example and
perhaps provide some keys – generally speaking, our ceremonial art and play of the wonderworking art
is a creative and intuitive affair, and there are really many different ways a sacred or magical object can
be consecrated. When there is faith, it can be as simple as prayer and consciousness intention; yet, in
that we wish to move actual spiritual forces in the world and extend light in the world, in the astral and
material earth, we use physical movement and ceremony as a talisman to do so, our prayer and
intention being conveyed through actual speech, movement and the body.
We could very well perform a ceremony of consecration in our home – at a shine or altar constructed
and set aside for spiritual and magical work, or in a sanctuary, a room consecrated for spiritual or
magical work; but we can also go out to a place of power or sacred place in nature, or we can go out
and work within a Sacred Circle – often we find the going out into nature even more powerful in our
experience.
Generally speaking, a ceremony or ritual of consecration begins with praise and thanksgiving and the
invocation of the Divine, and having given praise and thanks, and invoked the Divine, we speak the
intention of the ceremony. Then we invoke the corresponding Divine Powers and spiritual beings-
forces for the sacred or magical object to be consecrated, and along with the Divine, we ask those
Divine Powers and beings-force to bless and empower the sacred or magical object and to make it
what we intend it to be – in the presence of the Divine, and in the presence of the Divine Powers and
spiritual beings-forces, we receive the sacred or magical object, and we baptize it and anoint it, and call
it to life, call it into the service of the Continuum of Light Transmission, the Divine Will and Divine
Kingdom. Then we celebrate the Wedding Feast and we pray for the enlightenment and liberation of
all beings, dedicating the merit or energy generated by the rite as a blessing upon all beings and
glorification of the Divine; in closing we bid all spirits bound up in the process of the ceremony to
depart in peace, and we thank them and bless them, and then we close the ceremony with praise and
thanksgiving, ending as we began, in God, the Divine.
Quite naturally, our prayers and movements in such a ceremony will deepen, and become far richer
and more potent, with spiritual knowledge – knowledge of the Tree of Life and correspondences, such
as appropriate Divine Names, Archangels and Angels, and the names and attributes of spiritual beings
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and forces; the greater our spiritual knowledge, the more full our prayers and invocations can be –
ultimately, however, it is all about our faith and our conscious intention, and our capacity for kavvanah
(concentration) and devekut (cleaving), and the force of our will and love in the Divine Light.
Essentially, ceremonies of consecration can be very simple, or they can be very elaborate, or
something in between; it is all a question of what the initiate is inclined to do and what they are
inspired to do by the Holy Spirit – our ultimate aim is to follow the Holy Spirit and move with the Holy
Spirit in the wonderworking art, for it is she who accomplishes all wonders, all as ordained by the
Supreme.
Here perhaps it ought to be said that always we wait upon the Holy Spirit – when she moves, we move,
when she moves us we are moved, but when she does not move, we do not move, unless she moves
us we abide waiting upon her; unless inspired by the Holy Spirit, unless directed by the Divine Mother,
we do not perform a ceremony or seek to work a wonder – and so it is with ceremonies of
consecration, she determines where and when, and how, we look to her guidance.
 If you find yourself inclined to the teachings and practices of the Order of St. Uriel and feel
called to them, perhaps you might wish to pray and seek the guidance of the Holy Spirit, and
begin your sacred quest for your magical weapons; typically, it is something of a journey and
process that takes a significant period of time, as well as significant energy and resources. Thus
when one feels called to this way and service it is good to initiate the sacred quest, trusting in
the Spirit of Yahweh that it will be fruitful and come to its completion in due season, all as the
Divine Mother intends.
In my next post on this topic I will go into the magical weapons themselves, but for the moment I
believe I will pause here before continuing on the subject.

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The Matrix of Magical Weapons
The Crystal Sphere:
The crystal sphere is, perhaps, the most difficult magical weapon to
find, and typically is also the most expensive – under no
circumstances is a leaded glass sphere used, but rather the sphere
must be natural clear quartz crystal. We are seeking a sphere that is a
minimum of three to four inches, and one that is as clear as possible,
and as bright and energetic as possible.
Alternatively, until you are able to acquire a crystal sphere, a clear or
blue obsidian sphere can be used – natural volcanic glass, or a small black mirror.
The crystal sphere is the magical weapon of the spirit-space element, the element from which all other
elements arise, within which they abide, and into which they dissolve; thus, the power of the dagger,
wand, cup and pentacle are within the crystal sphere, and they are an the extension of the crystal
sphere, the extension of the spiritual force or energy-intelligence it generates.
Essentially, the crystal sphere is the magical weapon of “generation” – it generates light-power or
energy, and it receives and transmits the spiritual energy invoked within our sacred rituals; it is for this
purpose that we will take up the crystal sphere and work with it in ceremony.
It is also a device for seeing in the Spirit-Vision, a window into the spiritual world and the World of the
Holy Spirit, and so it is used in methods of crystal gazing and divination taught within the Order of St
Uriel and Order of St. Gabriel.
Typically, when the matrix of magical weapons is complete – or at least the matrix of elemental
weapons, the crystal sphere is set upon the pentacle in the center, with the wand, cup and dagger
forming a “triad of invocation” around them; magically, this represents the invocation of the Divine
Light and Divine Spirit into the magician and shaman, and into this Good Earth, the people and the
land.
When the oral transmission and empowerment ceremony of the Melchizedek Teachings is given, the
crystal sphere plays a significant role as the holy tzaddik or apostle points out the nature of mind and
the self-generating and self-liberating capacity of the mind or soul-stream; esoterically it is a symbol of
the innate purity of the mind or soul in its nature and essence, and represents the Clear Light Nature,
the Bornless Nature. Thus, among the elemental weapons it is considered the loftiest.
If you wish to study and contemplate the more esoteric dimensions of the elemental weapons, then
look into the various Melchizedek Teachings given elsewhere in our forms, such as the teachings on the
arising of the Great Vision and primordial elements, or on the Threefold Body, and also look into the
teachings of the Holy Tzaddik as the Fifth Element.
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The Dagger:
The dagger is a double edged knife formed of metal, usually steel, though some initiates may use one
formed of flint or obsidian; the handle may vary greatly, and be formed of any number of materials,
though such materials as nylon and plastic should be avoided for our purposes – we want only
substances that can convey energy well.
The crystal sphere is spirit-space and the nature of the mind, consciousness or soul, the dagger
corresponds to the element of air and to the power of the mind, the power of thought – it is doubly
edged to represent the dualistic quality of mental consciousness and the capacity of the mind to bind
or to liberate, and its point represents the capacity of the mind for penetrating insight, penetrating
awareness, when concentrate.
There is another variation of the dagger that has been adopted by Sophian initiates on account of our
deep resonance with the teachings of Vajrayana Buddhism and Dzogchen – the phurba or “thunder-
nail.” This is a dagger specifically created for ceremony and meditation that has three blades
representing the body, speech and mind in perfect concentration and in perfect harmony, and the
generation of the Threefold Body of the Enlightened Mind that arises from this – the phurba has
become a personal favorite of mine, and the one I use is carved of clear quartz crystal from the
Himalayas in Tibet, one that was previously used by an adept mountain yogin of the Bon and Vajrayana
Tradition.
We take up the dagger in ceremony to “banish” negative forces or to purify and clarify the atmosphere
and environment, as well as to bind and release spiritual beings-forces in the Continuum; and in
meditation we may use it to invoke mental clarity and insight into the nature of spiritual beings-forces
we come into contact with, as well as to insight into the mysteries.
In the subtle body or, when developed, the Body of Light, the dagger corresponds to the power of the
radiant holy breath and inner winds – thus it may also be used to manipulate and direct these.
In place of the dagger, frequently initiates of the Order may also use a feather or fan made of feathers
– feathers carry great power and can move spiritual energy very well, sometimes even more
powerfully than the dagger.
The Wand:
The wand may be fashioned of any number of substances and assume many forms – usually they are
about seven to thirteen inches long, though on occasion you can find an initiate with one a little longer,
but never longer than twenty-four inches. The wand may be fashioned of wood, stone or crystal, or
even metal with wood, stones or crystals joined to it; however, it is best to avoid the often overly
extravagant wands sold in new age spirituality, as nothing quite so elaborate and gaudy is useful for
our purpose – with the wand something simple and straightforward is usually most effective.
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My personal preference is towards wands made of clear quartz crystal, forged naturally by the fire in
the earth, either cut in the wand shape or double-terminated; the clearer the better in terms of its
capacity to flow spiritual energy or light-power. These, of course, can be a bit more expensive than
those made of wood or stone.
You can also make your own wand, for example you could go and collect a branch from a tree, asking
the tree for it and leaving an offering, and then carve your own wand and varnish it – you could even
carve a divine name and angelic name into it, or other corresponding symbols.
In any case, the wand corresponds with the element of fire, and with the force of will and power, as
well as the spiritual aspect of us – it is the speech or word of the magician and shaman, and it is said,
whenever properly consecrated, when the wand is in the hand of a true magician and shaman,
whatever is spoken will come to pass exactly as it is spoken. As the dagger is used for banishing, and
for binding and releasing spiritual beings-forces, the wand is used for “invocation and evocation”, and
for directing and sending spiritual energy or light-power in ceremony.
Among the elemental weapons the wand represents the Serpent Power, both the descending and
ascending force of the Fire Snake.
The Cup:
The cup can also be made of many different kinds of material – glass, clay, stone, metal, wood; it may
assume the form of something like a goblet or the form of a bowl, all as you are inclined; some Sophian
initiates like to use a kapala or “skull bowl” from Vajrayana Tradition, which is an excellent symbol
given what the cup represents and the mysteries of the Christian Tradition we practice.
The cup corresponds to the element of water and to our emotional and vital being, and to our power
of devotion and love – our passion; the wand is the expression of the desire to give and the cup is the
expression of our desire to receive, the two used together often assuming the symbolism of the
masculine and feminine energies in us. The cup is taken up to “receive and contain” spiritual forces
invoked, and the consecrated water in it is used for purification and blessing. (Other substances may
be in the cup during some ceremonies, but generally it is water – sometimes, instead of a separate cup
and paten, the cup and pentacle are used for the wine and bread of the Wedding Feast.)
In the subtle body the cup represents the interior stars and the Divine Light, the Mother’s Force,
received from above – the spiritual power of inner baptism.
The Pentacle:
The pentacle can be made from clay, stone, wood or metal – a dense and earthy substance is, of
course, ideal; it is in the form of a disk, typically as round as possible, and often will have some sacred
design or symbol carved into it or painted on it reflecting the noble ideal or aim of the magician and
shaman in their spiritual work and continuum. Like the wand, this is a magical weapon you might wish
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to make yourself, and there is much to be said of magical objects that we make ourselves – they can be
especially powerful and, imbued with our own energy, they resonate perfectly with us.
The pentacle corresponds with the earth element and is often called the “coin of redemption” or
“shield of faith,” and represents the power of spiritual continuum of the magician or shaman, as well as
their karmic continuum; the pentacle “grounds and remembers” all that is done in the Continuum, and
it gains greater power the longer it is in use. We cannot help but recall the story of Siddhartha, the
Buddha, when challenged by Mara, the Adversary – he does not respond with any argument to the
Adversary, but rather he points to the earth as the witness of all his incarnations, the positive merit
generated in them and the unfolding of enlightenment in him. This, exactly, is the power of the
pentacle in ceremony.
The pentacle represents the body or physical being as the vehicle of Light Transmission in the world,
and specifically represents the subtle body and generation of the Body of Light – hence the aim of the
“embodiment of the Divine”.
The Magical Sword:
A Temple initiate may very well use their knights sword as a magical sword, however, typically, a
smaller sword is used for this purpose, one that is smaller and lighter, and easier to wield – at times
the magical sword might be held out for a prolonged period during a charge or invocation, therefore a
heavier sword might not work very well; likewise, at times this sword might be thrust into the earth,
which is something a Templar would be unlikely to do with their knight’s sword.
This sword is double edge like the dagger, and sometimes the names and sigils for the invocation of the
Angel of the Sword are engraved or painted on it, something an initiate would not do with a Templar
sword.
The sword is the power of Gevurah – severity, judgment and restriction, and represents the use of
great force; it is double edged to reflect the dual nature of Gevurah, the principle through which the
Holy Sefirot are brought into being, but also the principle through which the Other Side, the dominion
of the klippot, is made manifest.
The magician or shaman will take up the sword in “guardianship of the Continuum” and in “defense of
the Sacred Circle”, or when and if there is a need for a movement of great force or radical shift in the
matrix of energy; however, a skilled practitioner of the art can accomplish the same result with a
dagger, and more often than not a dagger will be used rather than a sword. In truth, though typically
present, the sword of rarely taken up and used in ceremony.
This magical weapon represents the full force of the soul and presence of God brought to bear, and it
represents the dedication of the magician or shaman’s life to the Continuum of the Light Transmission,
the Great Work.
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The Holy Staff:
This, of course, is made of wood, and ideally it is the exact height of the magician or shaman, or
somewhat close; frequently, along with a more formal staff initiates will have a walking-stick that is
also consecrated as a holy staff, something less conspicuous when in public, and one that is likely
shorter.
The holy staff is called the “Tree of Life” and “Shekinah Consort,” and it is the principle magical weapon
of the adept or master of the art – it holds the power of all the magical weapons and represents the
Serpent Power awakened and uplifted through all three channels simultaneously; hence the power of a
prophet and apostle, Supernal Realization.
The holy staff is the Power of the Name and “Power of the Dragon,” the great force flowing through
the entirety; with the holy staff we “banish and invoke”, and call upon the Name and draw power from
the “Dragon” – of this weapon nothing more may be said in public, anything more must be spoken in
private, and that to one who knows already.
 Along with the lamen, this forms the basic matrix of the principle magical weapons – these
weapons need to balance one another and be in harmony, visually and energetically; more and
more as you acquire your magical weapons the matrix becomes more determined, so that the
magical weapons you acquire last must match with those already in place.
The Lamen:
The Lamen functions akin to a breastplate – it is some sort of talisman worn around the neck,
something of a sacred necklace, as it were; a simple example would be a Cross or a Star of David,
though significantly more elaborate and esoteric lamens are often fashioned.
It is very common for Sophian initiates to take a Buddhist mala (a string of prayer beads), often a
Tantric mala, and replace the “guru bead” with a primitive cross, such as those that are made in
Ethiopia. It is also very common for Sophians to fashion medicine bags, something I will discuss in a
post of its own in this forum. Because our lineage has a strong resonance with Native American
traditions due to the distinct shamanic focus of our divine theurgy, some Sophians will use Native
American jewelry – the traditional silver, turquoise and red coral, as it works perfectly with the
symbolism of our own tradition. Another very common form lamen is a crystal pendent, especially due
to our spiritual work with the crystal matrix.
In any case, this should give some idea of what we mean by a “lamen” – it is worn somewhere
between the heart and navel, and represents the Divine Presence and Power moving within, in and
through us.
 A shaman and magician may have several or more lamens, representing different energies good
for different kinds of spiritual and magical work.
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The Magical Carpet:
This is throw rug, such as a “oriental rug,” that can be three by five feet to four by six feet – basically
speaking it is portable “holy ground”, and is often placed in the center of the Sacred Circle. At times we
use standing altars and place our magical weapons upon them, but just as often we will use the
magical carpet as an altar and place our magical weapons directly upon it.
The Lamp:
This may be an oil lamp or a candleholder and candle – it provides the symbolism of the flame and
light, the Divine Presence, and it is only used for spiritual and magical work. Along with this, you will
likely also want something to burn incense in safely; hence a censor.
The Smudge Pot:
This is like a censor but is used in smudging ceremony - a common shamanic form of purification and
prayer. Abalone shells are often used for this, or various forms of clay pots or bowls. (This could very
well be used as your censor too.) As with the making of medicine bags, I will write about smudging this
in another post.
The Rattle:
There are all kinds of spiritual rattles – they are something very common in shamanic forms of magic
around the world; with a rattle and singing or chanting we worship, we praise Creator and give thanks
to Creator, but we also move energy and facilitate shift in consciousness and energy – it is a very
dynamic magical weapon. Along with this you might also like to acquire a drum or flute, or some other
instrument of music and power that you feel inclined towards.
Sacred Clothing:
It is very common for the magician and shaman to have sacred clothing – clothes they use for ritual;
this can range from very formal robes made for ritual purposes, or simply special clothes set aside for
spiritual and magical work – truly, dressing for sacred ceremony and dressing in a magical way can be a
very playful and creative affair, and is rather like an art itself within our tradition.
Crystals:
Because our tradition does work with sacred minerals and stones, and especially crystals, it is not
uncommon for initiates of the Order of Uriel to have a “personal sized” earth-stone or generator, as
well as a few carefully chosen crystals of different kinds – all as the Holy Spirit may inspire. Generally
speaking, however, individual practitioners do not usually collect too many crystals, as really only a few
are needed, and if and when something more is needed, they have recourse to what is in the circle.
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 The mystical and magical use of stones and minerals, and particularly crystals, is part of the
teachings and practice of the Order of St. Uriel, which no doubt we will get to in due time.