Michaelmas 2018: An Invocation of Archangel Michael and the Archangel’s Exhortation to Humanity

By Frater S. C. F. V.

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Happy Michaelmas, Amici! Michaelmas, which is also known as the Feast of Saints Michael, Gabriel, and Raphael, the Feast of the Archangels, or the Feast of Saint Michael and All Angels is celebrated by the Catholic and Anglican churches today, September 29, 2018.

It’s worth noting, however, that although the Serbian Orthodox Church observes the feast, most Eastern Orthodox Churches. Moreover, the Greek and Romanian Orthodox honour the Archangels as well on their equivalent of the Western Michaelmas, but they also include the Cherubim and Seraphim and celebrate the Feast on November 8th instead.

For my celebration, I began by performing a ritual bath as well as some preliminary worship. Thereafter, I cleaned the Altar, applied a fresh red altar cloth for Archangel Michael, and cleaned all offerings vessels. I arranged the Altar, and prepared the offerings for Michael and the other Angels. These included incense, a red candle fixed with chili peppers, Solomonic Holy Oil, and cloves, and a glass of wine. I also offered the Angels fresh orange slices spiked with three cloves to symbolize the Trinity of Divine images in the Christian “symbolic theology,” to quote Pseudo-Dionysius the Areopagite, that is, the Father, Son, and Holy Spirit. The three clove “nails” qll suggest the three Nails in the Holy Cross, three Supernal Sephirot, 3 Pillars of the Tree of Life, and the G.D. Neophyte Triangle or Triad of Manifestation (“two contending forces and one eternally uniting them”).

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Thereafter, I entered the Temple, placed the Offerings on the Altar, and formally opened the Temple with the initial Offerings to the Godhead. Thereafter, I picked up my Solomonic Bell, sounded it three times before entering the Circle as per the Hygromanteia and then, from within it, sounded the Bell thrice to each of the Quarters, greeting the Spirits of the East, South, West, and North with great love, respect, and blessings of Adonai.

Next, I proceeded to give Offerings to Saint Cyprian and began to pray and recite Psalms while holding my Solomonic Wand of Art. Saint Cyprian received his own fresh glass of Spring Water, a candle dressed with San Cipriano oil, Sage, Cinnamon, and All-spice, and Church wafers.

I opened with some prayers to God offering worship, an announcement of my intention to celebrate the Archangels with gratitude and gifts, and a prayer to Saint Cyprian asking him to assist me in the invocation of Michael.

I then used the prayer from the Heptameron to ask for God’s help in calling Spirits and proceeded to a formal Invocation of Archangel Michael.  After prolonged additional conjurations and vibrating Michael’s name while gazing into the crystal with his candle burning behind it–a method I call pyrocrystallomancy, or fire-crystal-divination as shown to me by Archangel Raphael–I felt the Archangel’s presence begin to build in the Temple.

I found it noteworthy that the last time I had invoked the great Michael, his arrival in the Temple was marked by a series of sparks erupting from his candle.  This time, his manifestation in the room was experienced in the expansion of his incense smoke and the omset of intense flickering of his Offering candle.

Much like in the last invocation, however, his presence felt strong, but kind, fiery, but composed, comforting, but unwavering, and above all courageous and ready to act immediately as needed.  Upon his arrival, I greeted him with great love and respect and Offerings of his fixed and dressed candle, the oranges and cloves, the glass of wine, and and Musk incense, sacred to the Sun as per Agrippa, as gifts of friendship.

At this time, I informed the Archangel that my intention was primarily to celebrate his Feast Day, but that I would also be grateful for any insights or wisdom he may wish to offer, not only to me, but to my fellow human beings who might read this ritual journal entry. As a side note, for the sake of respect and decorum, I always obtain a Spirit’s consent to share what they reveal to me, provided it is not explicitly secretive or deeply personal in nature, in which case I do not share it.  Michael has always granted the permission as he considers it a form of Offering to share wisdom for the purpose of edifying others.

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I asked Michael to help me to optimally attune my consciousness and biopsychospiritual state in order to best me able to communicate with him and asked Saint Cyprian to help me to send and receive clear messages to the Angel.  This process of tuning in is, to me, like tuning a radio receiver to receive the clearest possible sound of a particular radio station’s broadcast.

Scrying into the Crystal as Michael’s candle burned behind it, I gave the Archangel permission to speak into my mind or into my body via sensations or emotions. I asked him questions as I gazed through the crystal and received his responses immediately in a deep, stern, but kind, and warm voice.

When asked if the traditional depictions of Michael are how he really appears, he said “no. These are appearances that I assume for you,” meaning human beings.

I then asked him if he could give me a closer impression of what he looks like without assuming the images he takes on so as not to frighten us. He asked if I was sure. I wondered if he had been asked this before only to have people be terrified by the result. I said that I was certain.

My eyes grew heavy and fell closed before a vivid vision began to reveal itself.

Before me, I first see a handsome and slightly androgynous male figure clad in red robes and armor and bearing a mighty sword. Behind him, two large white wings stand elegantly unfolded to each side of his armored frame.  As I watch, the image of his clothing, wings, and human-like features begins to stretch and distort. It grows and grows, beyond a height slightly taller than my 5’11 frame to grow larger and larger. Before I know it, the great Michael’s vast form is entirely filling the horizon in every direction. Wherever I look, his massive form is there.

The colours in his initial self-presentation gradually begin to fade out. Now, there is but a vaguely anthropomorphic being of golden light towering over the entire planet Earth… At last, even this last faint hint of a human-form distends into a totally incomprehensible and unrecognizable ‘mass’ of pure golden light, voiceless, and staggering in its incredible power…

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The whole experience lasts only a few moments before the vast, cosmic figure shrinks back down and resumes the familiar human-esque form in red robes and Angelic wings.

I open my eyes and resume gazing at Michael’s candle’s flickering flame from through the Crystal.  I thank the great Archangel for this impressive vision, feeling humbled by the realization thay even this only really represents a fraction of what Michael is “really like.”

As this is a day of celebration of Michael and all other Angels as well as their primordial relationship with human beings, I ask the Archangel if he has any words of wisdom to guide humanity at this moment in our history. He begins to speak these words:

“Yes. Know that whatever you face, however alone you may feel, however desperate things may seem, there is always hope. Wherever you stand, you stand not alone. My Sword executes justice in accordance with Divine Will balanced with love and compassion. Many are the Angels who storm to your aid when you are in struggle, if only you knew. Be encouraged and take hope. In your darkest nights, our light shines brightly to join with yours.

Beware most of all the tendency towards self-absorption and self-centeredness, the gateway of all sin, that is, of all missing of the mark of excellence, virtue, and holiness. Temptations always come in the same forms: questioning your value, shaming you, tempting you into feeling entitled, and fanning the flames of greed and victimhood. All of these appeal to the baser constructs of human self-centeredness.

If you are absorbed in yourself, you become blind to value beyond value for you. You lose yourself in greed and hatred, entitlement and cruelty, attachment to illusions and arrogance. All the while, you hold your imaginary self up as an idol to be worshiped. What folly!

Human destruction always stems back to excessive self-centeredness. It is for it that you destroy the planet, that your people kill, rape, lie, deceive, and manipulate and glorify yourselves on your media, begging to be worshiped so that your artificial image of self can feel real. All of this is falsehood. Cut through it. Humility is the gateway to wisdom, not self-centeredness and arrogance. What room is there for growth in one who believes themselves already to be large and great? Turn back from illusions to Truth, from the imaginary to the Real, and humble yourself in relationship to That. For your greatness is only in your realization of always having been That, and not in the little “you” you pretend to be. Humble the “self” you’re not and embrace the Self beyond all concepts and images, the Eternal and the True.” 

When asked what humans could do to be more like the Angels, the Archangel’s reply was:

Surrender illusions to Truth. Trust the Good, which is the same as the Will of God. Do it without hesitation out of Love for its nature. Surrender self-centeredness and dwell in the awareness of Divine presence. Live to serve and love the service. Find your meaning not in what you can get for yourself, but how you can strengthen and give to others. Serve the Whole you Are, not the part you take yourself to be. In truth, not even the Angels separately exist. The same is true for human beings; it is only your wrong thinking that makes you take yourselves to be cut off from one another. Nothing is cut off. Nothing is apart from God. We know this. Purify your mind of wrong notions and be open to learning from that Wisdom which is beyond your finite understanding.

Finally, when asked if humans are missing anything important that we should be attending to, Michael replied:

“Yes. Frankly and boldly consider the impact of your actions as a relative human being. You are always influencing everyone around you, whether neutrally, for the worse, or for the Good. Own your part in the problems you blame on others. Own the impact of your actions. Minimize the harm you cause and maximize the Good. Wake up from the dream of self-absorption before your greed and ignorance destroy the Earth, your fellow human beings, and other creatures alike.  We Angels have watched your kind since you first emerged. We have seen you do great things, and great atrocities. Ultimately, all things that arise, pass away. But even an ant leaves footprints in the sand.

Contribute not to the collective self-destruction. Own your part to play in the Whole you are, go beyond worshiping yourself to serving your collective Self appearing as all beings, God, the Divine, beyond the One and the All forever, yet ever Present as all in all.

And yet, you appear as a human being living a human life, and while you do, I encourage you to be humbly mindful in your humanness that you always have the power to transform hateful, greedy, wrathful ways into ways that bless more than they curse and help more than they hinder. Those who surrender to this transformation not only help, but are helped; for as you do unto others, so it is done unto you.

In truth, there is neither “you” nor “others,” only That One beyond Oneness at play with itself. Therefore, give up the game of fighting yourself imagined as “other” and learn to Love the One in All, the All in One, and That beyond All and One alike. This is the Way of the Angels and the Way of God, if you would only understand…”

Humbled by this, I thought it best to end the session in humility, contemplating more than suggesting, listening more than speaking. What more could I say? I thanked the great and Ancient Michael for his presence and invited him to go in peace or to stay with me to pray and enjoy the Offerings given in the honour of him and all of the Angels and Archangels.

I sat in silence for what felt like a long time, silently reflecting and abiding in Michael’s presence. Relatively, we seem to be human beings communicating with Angels or living blissfully unaware of their existence. Absolutely, the only Reality there is, is beyond the dreams of unity and diversity alike, as the Angels have pointed out to me time and time again. Relatively, we seem to be a separate individual, member of a family, a society, a species, a planet.

But this too, is part of the dream. Nothing stands alone; nothing is cut off. While we continue to dream this dream of human consciousness, Michael seems to me to suggest, we may as well make it as happy as possible and live it as meaningfully as we can, which is to say, in greatest harmony with our highest ideals: harmony, kindness, strength, encouragement, wisdom, and love.

For if we harm others, we harm our Self in disguise, our Beloved, the Divine itself. Therefore, let us Love the dream of others, the wonder and miracle of God appearing in the form of the vast diversity of the universe, or multiverse, which we behold, in awe-struck wonder…

Magic is a game within the Divine play, God experiencing Itself as both Angels and human beings in conversation about Itself. What fun! And yet, how head-spinning to our finite human minds!

Ah! I’ve said too much already. It’s time to return to the infinite wonder of ever-open silence.

Before I do, two final words:

Happy Michaelmas!

Neither/Nor: An Advaita Vedanta Approach to the Spirit Model Versus Psychological Model Debate

By Adam J. Pearson

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I’ve been contemplating the Spirit Model / Psychological Model of Magic dichotomy recently from a totally different perspective, namely, that of Advaita Vedanta, a Hindu mystical school of nonduality. To spice up this old discussion in which I’ve previously tended towards the Spirit Model and against the Psychological Model, I thought I would share these reflections on which I’d love to hear your thoughts, friends.

From Advaita’s point of view, at least as exemplified by the teachings of the great sage Ramana Maharshi, both the Spirit Model and the Psychological Model are equally false. From the Advaita perspective, nothing separate exists, period.

Both the Spirit Model and Psychological Model assume that what we fundamentally are is a separate human being in relation to which we can either speak about there being separate spirits (Spirit Model) or interpret the spirits as aspects of that separate human being’s mind (Psychological Model). Advaita claims that both positions are incorrect, the products of a false axiomatic presupposition that we are fundamentally a separate being in relation to which everything else can be defined.

In truth, Advaita suggests, we are not a separate individual. We are not a separate spirit. We are not a separate body. We are not a separate mind. In Western esotericism, we first assume that there is such a separate thing as “Adam Pearson,” and the thought “I” arises in the mind and identifies with this imaginary dream character called Adam. Then, the question arises “are spirits separate from Adam (Spirit Model) or within Adam’s mind (Psychological Model)?” Advaita says the question itself rests on a false presupposition that Adam exists and I am this imaginary separate person. Advaita rejects this.

From its point of view, this Adam body-mind is a false identity, an illusion, and we are fundamentally not that. We are not the separate human character, whatever it is called or however it is conceived. Since the separate human egoic character does not exist, it is equally false to say that spirits exist separately from the assumed separate person and to say that they exist within the imaginary person’s mind. Advaita denies that the body-mind has any reality at all except as a transient and impermanent interdependent cluster of phenomenological appearances.

This cluster of appearances arises within a field of awareness (nirguna Brahman or the rigpa of Dzogchen or the Buddha Mind of Zen) that precedes it and is prior to the first arising of the thought “I” that identifies with the body-mind and thereby produces the illusion of separate existence through identification. We are ultimately only that which is unchanging, eternal, and uncontingent; nothing else exists except in fleeting, impermanent, and dreamlike appearance. So-called “waking life” is just another layer of dreaming, a kind of meta-dream within which the dreams of ‘sleep’ appear as a nested layer of Inception-esque dreaming within dreaming.

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Upon this fundamental substratum of unchanging, unconditional, nonseparate Reality that Hinduism calls Brahman, a world seems to appear populated by human beings and spirits. This world and its events and body-minds are like a movie; Brahman is like the screen.

Forgetting we are the screen, we take ourselves to be a character in the movie (the Magician) relating to other characters in the movie (spirits). Then we ask whether the spirits exist separately from the Magician (Spirit Model) or are within the Magician’s mind (Psychological Model). Both views are false from the screen’s point of view.

The movie just appears for a time and then vanishes as if it never existed at all. It is not real; only the screen on which the movie is projected is real. Similarly, our true nature, Brahman, the unmanifest, nondual reality alone exists; the Magician and the Spirits that dance through consciousness and interact therein are simply fleeting appearances, either a Divine play (Lila) or a massive meta-illusion (Maya).

What do you think of this Advaita perspective? Does it resonate or shock your understandings and spiritual approach? It seems to me that ultimately, the traditional Hermeticism of the Corpus Hermetica and Qabalah agree with this perspective; the apparent diversity of Spirits and human Magicians is preceded by Oneness (Keter), prior to which there was only No-thingness (Ain) beyond the other two Veils, the ultimate reality of all. Advaita would say we are that Nothingness appearing as a Magician talking to Spirits, but neither the Magician nor the spirits ultimately exists. We are not fundamentally the human being, but That to which the human being appears — the screen on which the movie of a human life in an imaginary world appears.

This is a view that can be shocking to our Western sensibilities: For Eastern conceptions of Adepthood, we are not Adepts until we realize we are nothing but this undifferentiated, unmanifest, unchanging, eternal Reality and stabilize within that realization. It is not that the Magician realizes they are the unmanifest Reality but that the unmanifest Reality realizes it was never the Magician. So long as we take ourselves to be a separate Magician, we are not truly an Adept; a true Adept–the Advaita and jnana yoga term is jnani--has transcended the idea of being a separate individual of any kind and ceaselessly abides as That to which the All appears as manifestations of its unmanifest Absolute (Parabrahman) nature appearing as consciousness, humanity, and the phenomenological universe.

Not-One, Not-Two: Qabalah, Zen, and the Diamond Sutra

By Frater S.C.F.V.

GoldenDawnlogoOne of the profoundest teachings of  The Diamond Sutra, one of the most influential Mahayana Sutras in East Asia and is a key object of devotion and study in Zen Buddhism states that there is:

No form, form is empty
No sensation, sensation is empty
No perception, perception is empty
No perceiver, the perceiver is
empty
No memory, memory is empty
No eye, the eye is empty
No ear, the ear is empty
No nose, the nose is empty
No tongue, the tongue is empty
No body, the body is empty
No mind, the mind is empty
No shape, the shape is empty
No sound, sound is empty
No smell, smell is empty
No taste, taste is empty
No feeling, feelings are empty
No thought, thoughts are empty
No suffering, suffering is empty
No causal link, causal link is
empty
No end of causation, the end of
causation is empty
No source, source is empty
No path, the path is empty
No knower, the knower is empty
No individuals, individuals are
empty
No dharmas (things, phenomena, conditions),
Dharmas are empty.”

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When the Diamond Sutra says “empty,” it means, empty of separate, isolated, independent existence. The Buddhist term here is Sunyata (शून्यता) – emptiness. A profound analysis of each of these phenomena reveals that without multiple other conditions beyond itself, on which it depends causally in order to arise, it could not appear at all.

Therefore, if you remove the necessary and sufficient conditions, as Western metaphysics might put it, that enable a phenomenon to exist, the phenomenon itself disappears. Because each of those conditions is itself dependent on still other conditions to exist, which themselves only interdependently co-arise, it follows that nothing ultimately has any separate existence, as the Diamond Sutra points out.

The ethical implication of this metaphysical claim is that to cling to any phenomenon as if it was permanent and independently existing, when in fact it is impermanent, interdependently co-arising, and empty of separate existence, results in suffering, unsatisfactoriness, or dukkha (दुक्ख).

A human being, for example, depends for his or her physical existence on the presence of an environment with sufficient oxygen, food, and water at the bare minimum to allow his or her continued living being, without which, he or she would cease to exist as a human being.

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The same is true for everything else, which depends on conditions beyond itself arise. Therefore, the Buddhist teachings suggest, everything depends on what it’s not to be what it is.

Or differently stated, nothing separately exists, everything only inter-is, which is just another way of saying that it has no ultimate separate existence of its own. In other words, it is empty of separate existence.

This is a point on which the Hermetic Qabalah and the Mahayana Buddhism of the Diamond Sutra School agree.

Each of the Sephirot on the Qabalistic Tree of Life is empty of separate existence. As one Anonymous writer noted,

“In Da’at, all sefirot exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one sefira from another; thus they are one.”

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A well-known Zen Koan attributed to Master Chao Chou (778-897 C.E.) says “all things return to the One. Where does this One return?”

This phrase, properly meditated upon, is a powerful Zen technology for trigering a direct piercing of the veil of conceptual thinking, a direct seeing into the nature of reality.

But it could have easily been written by a Qabalist!

In the Qabalah, there is diversity and polarity, but it is all the manifestation of the same Source — Keter (כתר) — the Crown, Oneness or differently stated, nonduality. Without this One, there is no many.

But this, too, is not the deepest understanding. For Keter (כתר) is the manifestation of the Ain Soph Aur (אין סוף אור) , the Limitless Light, which we might call the pure awareness of Advaita Vedanta.

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This is a profound realization in its own right, but awareness itself is not final. For the Ain Soph Aur (אין סוף אור) appears out of the Ain Soph (אֵין סוֹף) , Limitless No-thingness.

And even this is not as deep as the rabbit hole goes for the Ain Soph (אֵין סוֹף) emerges out of the Ain (אין), Absolute No-thingness. This is the Absolute of Nisargadatta Maharaj in the Advaita Vedanta tradition, which he describes as “prior to consciousness.”

Thus, both Zen and the Qabalah teach neither duality, nonduality, nor emptiness is final and exclusively clinging to any of these understandings as the exclusive truth is a big mistake. Ultimately, reality is neither One, nor two, nor neither.

If that sounds inconceivable, that is, literally beyond conception, it’s because to the Ruach–to use a Qabalistic term for the personal I/ thinking mind–it is inconceivable.

The thinking mind can never grasp the ultimate nature of things; it cannot grasp the nature of its own emptiness and ultimate non-existence.

As Zen and the Qabalah both teach, to go beyond the realm of conceptual Ruachian understanding, even the Ruach, the thinking mind, the personal I, the subjective self, must be seen through and our hold released from it.

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This, too, is the subtlest truth of Zen and the core Ultimate of Rumi’s Naqshbandi Sufism, the Godhead of the Christian mystics.

Where is Ain (אין)? Everywhere and nowhere, right here, right now. “Just This!” belows the Zen Master.

And yet, if the mind thinks it has grasped Ain (אין)–the Zen tradition calls it Mu (無), Japanese for No–what it has grasped is not it.

Only concepts can be grasped. Only ‘its’ can be grasped, and Ain (אין) is no ‘it’ of any kind, but empty of all ‘its.’

That which is prior to concepts, prior to thinking, prior to Oneness, prior to awareness, prior to limitlessness, prior to thing-ness and phenomena-ness of all kinds, infinitely beyond, beyond, beyond, how could that be held in a hand, an understanding, a piece of knowledge?

Whatever knowledge may seem to be it, that it is not.

This is one reason the Qabalah describes Knowledge — Da’at (דעת) — itself as an Abyss; many are the Mystics who fall into the Trap of Knowledge, contenting themselves with concepts and missing the Nectar that no concept can provide.

To Cross the Abyss on the Qabalistic Tree of Life is to transcend Knowledge itself.

How could the thinking mind ever hope to manage this task that is impossible for it ? It couldn’t!

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To quote the Buddhist Heart Sutra,

“Avalokitesvara Bodhisattva was moving in the deep course of wisdom

which has gone beyond.

He looked down from on high and saw but five skandhas

(heaps of things that make up a human being — body, perceptions, feelings, mental formations and consciousness)

which, in their own being, were empty.

Here, O Sariputra, Form is Emptiness, Emptiness is Form;

Form does not differ from Emptiness,

Emptiness does not differ from Form;

whatever is Empty, that is Form,

whatever is Form that is Empty.

The same is true of feelings, perceptions, impulses and consciousness.

O Sariputra ,all dharmas (things, phenomena) are marked with Emptiness,

they have no beginning and no end,

they are neither imperfect nor perfect,

neither deficient nor complete.

Therefore, O Sariputra, in emptiness there is no form, no feeling,

no perception, no name, no concepts, no knowledge.

No eye, no ear, no nose, no tongue, no body, no mind;

no forms, sounds, smells, tastes, touchables or object of the mind, no sight

organ, no hearing organ and so forth to no mind consciousness element;

no ignorance or extinction of ignorance, no decay and death, no extinction of

decay and death.

There is no suffering, no origination, no stopping, no path,

no cognition, no attainment, nor anything to attain.

There is nothing to accomplish and so Bodhisattvas can rely on the Perfection of Wisdom without trouble.

Being without trouble they are not afraid, having overcome anything upsetting they attain Nirvana.

All Buddhas who appear in the three periods, fully Awake to the utmost

right and perfect enlightenment because they have relied on the Perfection

 of Wisdom.

Therefore, one should know the Perfection of Wisdom is the great mantra,

is the unequaled mantra, the destroyer of  suffering.

Gate Gate, Pāragate, Pārasamgate, Bodhi Svāhā!
गते गते पारगते पारसंगते बोधि स्वाहा,
Gone, Gone, Gone Beyond, Gone Utterly Beyond,
Oh, what an Awakening!”