Divine Guardianship: Secret work with Kamael

Michael is called the “commander of the celestial hosts,” but Kamael is called the “champion of
God,” the great guardian of the assembly of the faithful and elect. Kamael presides over the
order of the Seraphim, which is the order of angels said to enter and abide in the inmost
presence of God; thus Kamael presides over the hosts that serves as the “royal guard” of the
Divine Order. Therefore Archangel Kamael is invoked by Templars when there is a need for
greater guardianship and purification, or when confronting very powerful dark and hostile
forces. However, as Kamael is the manifestation of Gevurah (Severity, Rigor or Judgment) at
the level of Beriyah, traditionally a Templar will enact some form of self-purification before
invoking Kamael, “the burner of God” or “fire of God,” for Kamael is an intense archangelic
presence that reflects the karmic continuum of those to whom he appears. Thus a cycle of
self-purification and banishing is taken up by Templars as part of the continuum invoking
Kamael, and they look to see that they are honoring their vow and walking in a sacred manner
before invoking him.

Like the invocation of Archangel Michael for divine protection, the invocation of Kamael can be
performed as a meditation or as a ceremonial gesture, thus, just as with the invocation of
Michael the sword of the Templar may be drawn and used as a physical talisman of the
continuum of guardianship. Likewise, on some occasions the Templar’s altar may be draped in
red cloth and five red candles may be placed on the altar, and in place of the cross a
pentagram might be put on the altar for an invocation of Archangel Kamael – when this is
done the altar is left in this way for three days and each day the invocation of Kamael is
performed.

The Rite of Invocation:

At the outset a banishing ceremony is performed, manifesting the sacred circle. (This may be
accomplished inwardly through visualization of light-body emanation if the invocation is to be
performed as a meditation – all ceremonies can be performed as meditations in this way.)

Then the Templar abides in prayer, preparing her or himself for the invocation (psalms or
other scriptures may be chosen to be read).

When the Templar is ready, they envision their body as though formed of transparent crystal,
with empty space inside and with the Spiritual Sun shining in the place of the heart; on the
surface of the body they envision a subtle fire or energy in free motion, and they envision a
great sphere of flaming fire surrounding them – this light and fire dispel all inner negativity as
the Templar takes up the chant: Adonai Yeshua; Shekinah Ha-Messiah, aware of their innate
union with the Holy Lamb of the Apocalypse.

Then, in the same way as in the invocation of Michael for divine guardianship, the Templar
emanates as the Archangel Kamael – but a focused force of emanation is envisioned up
through the top of the head, like a solar flare bursting forth from the Spiritual Sun in the
heart.

Visualization of St. Kamael:

Kamael is a fierce and fiery presence, appearing in human form, glad in what appears like
bronze armor, bearing a sword and a spear – the sword is flashing fire, like a bolt of lightening
held in his hand, and the spear is a rod of unquenchable fire; there is a plume of flames
coming out the top of his helmet and the visor of the helmet is down concealing his awesome
and dread countenance, but hints of a fiery light shine from within. He has two great and
powerful wings, with celestial fire shooting through them, and rides upon a seraf in the form of
a great fiery winged serpent (dragon). There is an awesome and terrible aura of flames about
him, such as no evil spirit can endure. Kamael has no sheath for his sword, for he is “pure
judgment before which no evil can stand.”
Arising as Archangel Kamael the Templar is aware of her or himself as “fire consuming fire,”
the Shekinah of the Holy One as a “Man of War,” and from that fire in their heart they envision
four great serafim emanating to the four directions in the form of fiery winged serpents
(dragons) facing outward. With the emanation of the four serafim they envision a great circle
of flames spontaneously appearing – it is a “vision of judgment,” all manifest is the most
subtle translucent light.

(Above the Templar arising in emanation body as Archangel Kamael, in the advanced practice
there is a visualization of the Holy Lamb of the Apocalypse, enthroned on the Book of Seven
Seals, held on the lap of the Holy Mother – she wearing an outer robe of black and an inner
robe of crimson red, with a veil over her head and a golden crown on the veil with a great
ruby in the center of it. This image is envisioned as spontaneously appearing as though from
“thin air.”)

As Kamael, with five serafim, the Templar takes up the chant: Elohim Givor; Ish MiYLCHaMaH;
DaYYan (Mighty God; Man of War; Judge)

As the Templar chants they envision the radiance of light and fire increasing within and all
around, and flames of fire shooting forth, like vast solar flares, into all directions of infinite
space – fire consuming all that is not like unto itself, devouring all negative forces that it
touches, incinerating whatever it touches in an instant.

Then, as Archangel Kamael with hosts, the Templar takes up the traditional chant of Kamael:
Ha Ka Yo Ma Sa Ka Ma El. (Alternatively, the outer version of the chant could be used: Ah Ya
Ko Ma Kamael.) With this chant the Templar envisions bursts of fiery light going out into all
directions of endless space, like spherical waves of fiery light, but in rapid succession – the
pace increasing with the continued chant until there is one great flow of fiery light filling
endless space. At the same time, lightening is envisioned flashing forth from the sword,
striking any shade or shadow directly.

(In emanation body as Kamael a dark and hostile force may be struck with the power of the
wings, sword, spear or gaze of the Great Angel; likewise they may be struck by the power of
the gaze, breath, wings, claws, or tail of the holy serafim. Striking with wings the Templar
intones “Ha,” striking with sword they intone “Ka,” striking with spear they intone “Yo,” and
striking with gaze they intone “Sa.”)

When all is accomplished, endless space being purified of all negative forces, the Templar
envisions the circle of fire dissolving into the four great serafim, and the four serafim
dissolving and pouring back into their own heart center as Archangel Kamael; then they
envision their emanation body of Kamael dissolving and pouring into the heart center of their
transparent light-body.

Then the Templar takes up the chant: Yeheshuah-Yehovosha, aware of their innate union with
the Risen Messiah and entering union at the fruition of the chant.

(In the advanced practice, at this point, the Templar performs a transfer of consciousness,
envisioning the dissolution of their aura of flames into the transparent light-body and
gathering their consciousness into the Spiritual Sun at the Heart, then envisioning the Star
Center shooting up out of the top of the head into the image of the Holy Lamb above. When
the transference of consciousness is complete, as the Holy Lamb of the Apocalypse, the
Templar envisions her or himself dissolving into the Clear Light Ground, disappearing like a
rainbow in the sky! This is called “supreme purity” and is perfect peace – repose.)

When the movement is complete, the Templar gives praise and thanksgiving to El Elyon, and
to the Virgin Mother and the Holy Lamb, and remembers the blessing that Melchizedek spoke
upon Abram when he returned from his battle with the kings of Edom; then the Templar
places the Holy Seal on the rite, dedicating the merit. This concludes the practice of invoking
Archangel Kamael for divine guardianship.
(This practice of Kamael is extended as invisible spiritual assistance to others in the same way
as the practice of Michael.)

If one studies and contemplates the invocations for “divine guardianship” with Michael and
Kamael one will find that they have a deep mystical intention, as well as their stated theurgic
intention, for they are practices of *self-purification and union* that are frequently used as
daily practices by Templars in their Self-realization process. Typically, first a new Templar
initiate will learn the practice with Michael, and once skill is gained with that practice they will
take up the practice with Kamael, then, perhaps, they may take up the practice of Kamael in
wrathful emanation – the three representing cycles of self-purification, each more intensive
than the other.