Arbor de Magistro

205 Pages·2014·10.734 MB·English

by  Nikolai Saunders

by
Nikolai Saunders
ARBOR DE MAGISTRO
by Nikolai Saunders
Text Copyright © 2014 Nikolai Saunders
All rights reserved. No part of this book may be reproduced or utili-
zed in any form or by any means, electronic or mechanical, without
permission in writing from the publisher.
All illustrations by Leonor V. Doria.
Layout & Design by Fall of Man.
www.fallofman.eu

General Commentary 06
Introduction 16
The Grimoire of Aethyric Evocation 24
Appendix I 38
Appendix II 46
The Aethyric Rites 69
The Invocation of Tiamat 104
Weapon Consecrations 110
The Rite of the Abyss 128
Outer Order Initiations 141
Sex-Magick Rituals 172
Conclusion & Final notes 184
Glossary 196
Addendum 198
General Commentary
This volume represents the culmination of primarily the Lemegeton in that the Ars
Goetia and Ars Paulina form a corpus of the initial work. This was my methodology
at arriving at Knowledge and Conversation with my Holy Guardian Angel. Albeit
my journey was a meandering crooked path, I have devised a more straightforward
method of arriving at that station. This methodology is laid out in the preliminaries
to the Work. The second culmination or rather second influence in the Arbor De
Magistro is the Enochian system of Dr. John Dee, particularly the thirty Aethyrs.
This was performed prematurely in my career causing for some adjustment. I had
attained through the Aethrys before attaining full Knowledge and Conversation
and for this reason I see the methods I propose in the Arbor De Magistro to be a
more direct approach to the summit of the Royal Arte.
The attainment of Adeptship is the equilibriation of the Elements in the Magician.
The Golden Dawn uses the outer order initiations to attain this, in that each Grade
of the outer order is represented by an element. It is the reverse of Tetragrammaton
or YHVH. Zealtor is Earth which is Heh the Bride of Microprosopus, or the Daugh-
ter, Theoricus is Vav, Microprosopus, the Son and Air, the initial Heh is Practicus
which is Water and the Mother of yabyum or the feminine of the conjuction of Fa-
ther and Mother which produces the Son in Vav; Yod is Philosophus, which is Fire
and the Father and Macroprosopus. This sequence of initiations is designed to
equilibriate the elements in the magician producing an Adept who is capable of
Mastery. The elements having been mastered, the Adept then moves on to the more
complex techniques of Ceremonial Magic. Traditionally, evocation is something
that the Golden Dawn reserves for the members of the Second Order of Adepts
known as the R.R. et A.C. or Rosae Rubeae et Aureae Crucis.
The methodology of the Astrum Argentum is different in that the initiations occur
only on the Middle Pillar and the Grades of Neophyte, etc. are shifted down the
Tree one sphere; i.e., Neophyte is Malkuth, Zelator is Yesod, etc. The A.'.A.'. does
not make use of Theoricus. However it does use Dominus Liminis as a Portal Grade.
The mandate of A.'.A.'. in my understanding is towards Attainment of Knowledge
and Conversation in the Outer and Mastery of the Temple in the Inner. This means
that the drive is towards the summit of Mt. Abiegnus or Adeptship initially and
that the driving force behind the Rituals is K&C. This is retained in my methodo-
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General Commentary
logy, although I take a slightly different approach. The elemental energies of the
initiations of the Astrum Antares are produced through the elemental calls of Eno-
chian; this is to equilibriate the elements in the candidates through the Enochian
current. This current is made by TO MEGA THERION, in that he attributes the
number 418 to Enochian. The number 418 equates to a holy Trinity of 93, 666 and
418 where 418 is the Reception into Binah through the culmination of Rebirth
through the Aethyrs. The Tibetan Book of the Dead describes the process of passing
through the stages of reality after Death. The Enochian Aethyrs as experienced by
this practitioner is as close an approximation I have of the states after Death that I
care to afford at this time. However, the philosophical concepts produced by con-
templation of the bardos produces some of the same mystical experiences as of the
thirty Aethyrs. The rebirth after passing through the Abyss or separate reality from
which the phenomenal world of manifestation and its noumenal source are divided
is experienced in the first eight Aethyrs after the reception of the Magister, the fifth
Aethyr of LIT being the Manifestation of the Arrow. This is according to TO MEGA
THERION's vision of the thirty Aethyrs. The shooting of the Arrow is the Will of
the Magician downwards. It is that downward current of Will that causes the Ego
to reattach itself to Desire causing the discarnate entity to reincarnate into the
World. Or as described in the Book of the Dead, the vision of Desire experienced
by the Soul causes it to experience Desire through longing which causes it to be
rebound to the wheel of samsara. Regardless, TO MEGA THERION makes uses of
the current produced by Enochian. The initiations of the inner order relate to the
Third Order of the Hermetic Orders or Golden Dawn and Astruum Argentum in
that they are designed around roughly the same scheme of attainment. The initia-
tions themselves are to be expansions of the Adept symbolism. It is that one expe-
riences Knowledge and Conversation at Adeptship, and then Union at Magistry.
Therefore, the two Rites of the Aires make use of that Formula. They also include
the formula from the Grimoire of Aethyric Evocation in that they make use of the
Temple Openings and rites of Purification and Consecration. The use of the
Aethyrs in the Great Rite is indicative of the 418 current and therefore are aimed
more at the conjunction of Chokmah and Binah, producing Daath.
The Grimoire of Aethyric Evocation follows the traditional methods of evocation.
They are consistent in Ceremonial Magic. Usually, we bathe as in the Goetia, we
purify our bodies and the Temple. We get robed and consecrate the Temple. We
then proceed to invoke the Highest and turn our attention then to the matters at
hand. The grimoires themselves usually make use of their own specific tools, so in
this instance we use the weaponry of the Adept. Most grimoires do not include the
Cup or Disk instead focusing on the Wands and Swords of command. However, in
the Grimoire of Aethyric Evocation we are also evoking the Governors of the
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Aethyrs and the choice of union is presented. For those wishing to make pacts with
the spirits they evoke the cup is additionally present.
Concerning Chaos and Therion
Chaos or Olam-Ha Tohu is the primordial World of Creation. This is the World of
"bright lights" but here the sephirotic vessels are weak; the Sephiroth instead focus
themselves as the sole expression of the Divinity. The egoism of the Kings of Edom,
personified by Therion, and their lack of Mercy or feminine aspect causes the se-
phirotic vessels of the first tree of life to shatter. This shattering produces the nit-
zutzei kedoshim , which are the sparks of Light falling through Creation, and the
shivrei keilim, which are the shattered remains of the vessels.The shattering of
these vessels is a process of destruction. The magician invokes Therion as the Water
Dragon or Leviathan. This moves the invocation away from strictly Atu XI and pro-
duces The Serpent on the Tree of Life. This Serpent seeks to re-enter into each of
the Sephira of the second tree to corrupt its essence. This process is described in
the Zohar, where the Ten Rivers represent the Sephiroth. The serpent of kundalini
can be correlated to the Theoricus Diagram of The Serpent on the Tree of Life. This
means that the tantric rite involving the thirty Aethyrs and the two middle pillars
is connected to the serpent of kundalini in Leviathan and Therion via Atu XI or
Lust. The use of a female magician in this rite is indicative of a process of redemption.
The feminine forces join the male dominated magician in an effort to equilibriate
the intrinsic severity of the Edomite Kings. This is accomplished via sexual union.
The reason why I have made Chaos feminine in the Work is that the matrix of life
itself is a feminine principle. Consider our reflection of this, Malkut. Malkut, the
Kingdom, corresponds to Earth and Earth is a feminine element. Further, the Spirit
of Earth, Gaia is a Feminine expression.The World in which we dwell is feminine
(Mother Earth). While the kabbalistic worlds are without gender, I chose to reflect
the Nature of Malkut in Chaos. Although, in the Work it more accurately represents
the first Heh of Tetragrammaton and the Waters of Creation.
The return to the shattered Worlds of Creation allows the magician new vistas to
draw upon. If LIL is treated as Atziluthic, then the scope of this Work moves be-
yond the thirty aethyrs. The Aethyrs, being a representation of the Universe, are
composed of the Four Worlds. Chaos appeared to Crowley in PAZ the fourth Aethyr,
although his Vision was focused on the polarity of Chaos-Cosmos and not the
Worlds beyond where the World itself is Chaos. Therion as it is commonly unders-
tood is the Beast of Revelations. This is indicative of end times or Kali Yuga. Perhaps
this is why Crowley favored the Enochian system as he did, the apocalyptic aspect of
the system corresponding so nicely with the concept. It is my viewpoint that Therion
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General Commentary
represents the extreme egoism of the Kings in the World of primordial pre-creation
(Chaos). Therefore, there is no-god Chaos, it does not take the form of God-names
which is Atziluthic. It is simply the state of the first two Worlds. However, in addition
to the Kings of Edom, Therion is also indicative of Leviathan. This is due to the fact
that the Serpent is both of Scorpio and Leo. The latter is Atu XI, Lust, Leo the Sun,
while the former is Leviathan, Scorpio, the Water-Dragon.
Commentary on the Solo Initiation of Astrum Antares
This ritual can be performed more than once. In fact it is recommended that if one
is performing this Ritual as opposed to the group initiations, then one should per-
form this Rite often. Scourging as it were, forming a shedding of the deadwood.
The use of foreign tongues
As I have said previously, the use of foreign tongues is to align our consciousness
with the levels above language. The use of a foreign language does several things;
it teaches the speaker some of the rules of that language, meaning that the mind
perceives communication in several ways. The rules of one's dialect correspond to
the psychology of the individual in that language is a primal tool one uses from an
early age to communicate with the rest of the world. Therefore there are hidden
connections in the psychology of language. Consider this: when we are out in a pu-
blic place and someone is speaking a foreign language most or at least some of us
struggle to identify what is being said, our minds searching for meaning in the
words. The culture that exists around a language forms a group consciousness or
tribal consciousness. This consciousness can be accessed via the use of foreign ton-
gues. Language is therefore a tool to access different states of thought or conscious-
ness. The use of Latin attunes us to that stream of thought. The temple openings
use Latin for this reason. The use of Latin in the Grimoire of Pope Honorius or the
Heptameron (which forms some of the source for Ars Goetia) reflects the Middle
Ages of Europe. Secondly, the use of foreign tongues causes the speaker to detach
meaning from their speech. (This means that you are now effectively speaking in
tongues) However, because the words having meaning in the minds of some there
are effectively those who understand what is being said. These beings can exist out-
side of our Physical World. Consider what language you speak when communica-
ting with a spirit. How can you be sure this is the spirit's native tongue? Chances
are it probably is not. The spirits seek to communicate with humans as effectively
as possible. Some are better equipped to do this, possessing the faculty of language.
Some seek to communicate via what is termed paranormal activity. Poltergeists are
such spirits. However, the spirits we choose to communicate with via the Arbor De
Magistro are of a Nature as to possess the faculty of language (Angels and Demons
are such spirits). Finally, if we possess some understanding of the language, in other
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Arbor De Magistro
words if etymology of the language is similar to ours we can glean some insight
into what we are speaking. This is encouraging for english-native speakers as Latin
is similar in nature to our modern english. Therefore, it is should be possible to de-
cipher what is being said in the various languages employed in the Arbor De Ma-
gistro. For those who do not see the inherent beauty in speaking in what is termed
“tongues” I offer this. The highest forms of thought are non-verbal. Therefore lan-
guage is our mind's lower functioning, and as humans we are using a small portion
of our brain. And while language is currently king in the realm of communication
on this planet, there remains a Truth that is inexpressible by speech. This Truth
exists and the fact that it is indescribable determines that its purity remains intact.
We, as conscious beings, seek to express our Understanding in ways such as QBL,
which evolves as our understanding of the Universe evolves.
To surmise: Language is used to communicate with the world, although in our ins-
tance it is used to communicate with the spirit world. There are beings in the spirit
world who recognize what we are saying and this speech attracts their attention.
We can use unknown words to induce trance in ourselves by detaching meaning
from speech. We can use this trance to focus our minds more effectively on altered
states of awareness. These states in a ritual setting can confer or cause an initiation
or beginning of a current in an individual or individuals. We use Latin to draw from
the sorceries of the middle ages. We use Enochian to draw from the collective cons-
ciousness of the Bible, particularly Revelations.
In conclusion, the use of different languages means that we are accessing multiple
group consciousnesses and we draw from these egregores to create a unique current
of our own.
Concerning Occult Orders in General
While I am currently a member of several occult orders I find that there remains
an Invisible Order, or one beyond the veil of the world. This order exists despite
humanity's efforts to convince themselves that this planet expresses the pinnacle
of existence. However much Malkut is in Keter, the fact remains that there are
beings of superior intelligence in the Universe and that we as humans, whilst made
in the image of God, are not God itself. My viewpoint of matters of Universal Im-
port is that of Pantheism. My belief is that the Universe itself is God and that we
are particles in the Body of God. Therefore we are all Divine, but are not the Divinity
in itself. If one correlates the Macrocosm and the Microcosm we are still left with
a duality. There is, after a certain point, only the Unity of the Cosmos and although
this is evident, the mind creates a duality for thought to exist. There is no thought
where there is no duality; one can not have a reflection in the mind without it pro-
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