Apprenticeship: Merlyn’s School of Magick & Wizardry — First appearing in “New Babylon Rising” (Issue #4, April 2012) — this ‘apprenticeship lesson’ is part of a progressive curriculum adaptation series drawn from the work of ‘Merlyn Stone‘ and the “Arcanum” notebooks.
LESSON 5 – ELEMENTAL MAGICK & NATURE POWER
EARTH provides the sorcerer with structure, substance and foundation. They are the keys to abundance.
AIR offers communication, illumination, focus and clarity; the codes of intellect.
FIRE gives strength, courage, vitality and faith, offering personal and external protection.
WATER brings transformation, healing and purity, the means to inner wisdom.
Sounds pretty good, eh?
So HOW does one go about tapping into this awesome spectrum of elemental powers?
ANSWER: The sorcerer employs Elvish and Druidic practices.
The basic foundation of all practical Nature/Earth-oriented systems of magick operating under the premise that knowledge of the “composition” of energy enables it to be used and transformed constructively.
Although traditions vary concerning the quantity of elements and the divisions of the attributes, most of the non-chemical paradigms are based on the four basic currents: air, earth, fire and water. These forces, as well as metallic elements interpreted in the form of planetary energy, became the focus of ancient alchemy.
The material elements, earth and air, divide the basic interpretive division into solids and gasses. Water was later discovered to be composed of more elements and fire was rejected from the model as a “process” of combustion, not a standalone element.
QUANTUM METAPHYSICS & ELEMENTALISM
In the elemental model proposed by Joshua Free in ARCANUM, earth and air correspond to the first two forms of manifestation that modern science becomes familiar with: gravity-G and electromagnetism-EM.
The discovery of the other two sub-atomic nuclear forces completes the fourfold “standard model” of Western Elementalism.
In this model, fire corresponds to the W-weak (nuclear) force responsible for radiation, fusion and heat. The qualities found in the water element correspond to the S-strong (nuclear) force that bonds and unites particles together all across the fabric of space. This model has never before been presented in New Age literature.
Elemental magick is the basis for all practical systems used in the New Age. Every facet of virtually any philosophical, scientific or magickal model can be reduced to an elemental relationship.
Wizards and magical practitioners who use such models in their interpretation of energy and existence are called “Elementalists.”
Elementalists have already gained a sense of this unifying force in their own models, calling it Akasha, the essence of all things both manifest and invisible. It suggests a new vision for the “aether” as an inter-dimensional shroud or brane by which the elemental forces are able to vibrate their existence. This “fifth element” or spiritual dimension would in fact hold the sum of the other elements in it as well. This is why Akasha has the peculiar attribute of being a fifth “encompassing” element and yet the product of all four at the same time. This type of metaphysics is only discernible by adopting “dimensional theories.”
For novices, elementalism can be a quite individual path of exploration. It requires that the student work with and understand the energy of each of the elements. Not only are physical manifestations of the elements employed, astral journeys and visualizations into the elemental realms or “domains” are also observed.
When calling elementals to the ritual nemeton, these beings or conscious personifications of the energetic current, are visualized as coming to the edge of the circle.
The wizard invites their energy into the nemeton via intention. Elemental tablets and candles (of an appropriate color) are set out at each of the four directions, each corresponding to a specific element.
In traditional interpretations they are:
NORTH = earth
EAST = air
SOUTH = fire
WEST = water
Since the dawn of time, the Earth has been graced with our presence, the true Guardians of the Earth and stewards of the Secrets of the Universe. Sorcerers. Wizards. Mystics. Now is the time for us to emerge and awaken from our hiding places and greet the times, being what they are.
The Sacred Order of the Crystal Dawn, or rather what it represents, has been dormant for centuries, awaiting a time when the “wizard” might resume a rightful role in society – and it is a time of awakening where many will be bonding together (and coming apart) to once again partake in the secret ceremonies, in accordance with the Great Plan of the Illuminati…
The Chapter: defined as a “fellowship” of members. The individual “chapters” must notify their “Grant Chapter” of their region concerning their existence. Only one “Grand Chapter” can operate in a particular state or region as defined by the “Home Office.”
NEOPHYTE – The first degree of the Crystal Dawn, represented by the small green (new growth) diamond as found in alchemical texts to represent the novice “puffer” on a red triangle (of the flaming spirit).
ENTERED APPRENTICE – A second degree initiate who has been allowed to partake in the “Awakening” ceremony after proper study and preparations. The grade is represented by the sign use by alchemists to represent salt (in blue) which looks like a scarab – representing the union and absolution of opposition, within an orange triangle.
ADEPT – A third degree initiate who has proven prowess in the magickal arts including the high ceremonial arts. The grade is represented by the black and white eclipse sign on a checkered triangle.
AWAKENED APPRENTICE – The fourth degree of the Crystal Dawn, also a second degree “sorcerer’s apprentice” is reserved for an initiate in the mystical arts that extend outside the contemporary defined boundaries of “magick” and “wizardry,” possibly including, but not limited to the practical uses of intuition and psionic abilities. The grade is represented by a red androgyne sign (of fusion) on a green triangle (“coming forth”).
MASTER – A fifth degree initiate who has completed the introductory or ‘educational’ degrees preset by the Crystal Dawn, often taking as much as three years of work and study. The sign used to represent the grade is a purple all-seeing eye within a ‘squared’ blue circle (all of which is in a triangle). This is the sign of the philosopher’s stone.
Entrance (admittance) to each degree is also supplemented by an initiation ceremony that is open to members in good standing who are of an equal degree or above (to that which the initiate is being installed to at that time).
To be granted membership (initiation) into a chapter, the candidate must be ‘sponsored’ with a ‘referral’ by an existing member in good standing with the Order. The sponsor must be present at the time of the initial installation (initiation) of the Neophyte.
Since the magical revival of the 1800’s, one tome — one magical grimoire — stands apart from the plethora of material reconstituted by the hands of MacGregor Mathers and other members of esoteric sects like the Hermetic Order of the Golden Dawn… The Book of Abramelin… The Sacred Magic of Abramelin the Mage…
The mysteries of this sacred magic — this secret magick — are explored at length in Joshua Free’s underground masterpiece self-teaching curriculum: ARCANUM
ABRAMELIN’S sacred tradition is preserved in the only grimoire of Holy Magick that correlates to the abilities and practices of “biblical mages” and the magick of the Tetragrammaton. It relies on the practitioner’s relationship with Divine Names and success is highly dependent on personal purity and necessity. There are no “bizarre” sigils used or obscure practices required, as the work alludes that such are “evil” anyways. There are no intricate ceremonies or complex castings of nemetons. The elements are not addressed and are actually shunned as “lesser powers” than what if necessary for the work concerned.
THE BOOK OF ABRAMELIN acknowledges the use of planetary and other forms of magickal timing, but says to avoid such “atrocities” since the power of God is always present. This actually simplifies things significantly from an operative-ceremonial perspective, but the 18-month preparatory period remains to be swallowed.
While the magick squares themselves have been frequently exported from the system, the process of self-initiation and apprenticeship to the Higher Self is either not desirable to most practitioners or within their means. Seclusion from all worldly powers is advised in order to attain the highest powers, which explains why the stereotypical wizard lives as a hermit. The book also illustrates that many spiritual masters have gone into the wilderness to gather or compliment their wisdom. Such concepts are not foreign to seekers of Nature-oriented mysticism. If the wizard, called a “mage” in this system, cannot work outdoors at an altar of “unhewn” (uncut) stone, then instructions for the consecration of a proper “prayer-room” are included.
It is preferred if the mage can live a solitary life during the 18-month purification period. Idle talk, arguments, uncleanliness and residual energy from others can interfere with the sanctity of the process.
The axiom that “cleanliness is next to godliness” might have emerged from this priestly work, for it has never been more fitting. The mage is instructed to remain as clean as possible during the purification period, both externally and internally. This includes: bathing, clothing, bedding, the floor, the food eaten and the thoughts dwelt upon.
Following “Old Testament” Hebrew law, the mage is permitted to share a bed with his wife, but she should also keep to a clean regimen, which includes refraining from sharing a bed with the mage or entering the “prayer-room” during menstruation. [The personal observation of the present author is that as opposed to viewing this monthly cycle as “evil” or “sinful” (as is generally insinuated by most interpretations), menstruation is simply an obstruction to the overall goals of cleanliness maintained for both the period of purification as well as the temples of this tradition in general. The goal of the priest-mage is to maintain a controlled environment to the highest reasonable extent.]
Extend your learning even further! Imagine the power of knowledge in your own hands with the discovery of these and many other arcane mysteries at your finger-tips in ARCANUM by Joshua Free, sponsored by Merlyn’s School of Magick & Wizardry, a division of the Mardukite Truth Seeker Press and NexGen Systemological Society.
Apart from the ceremonial magick applications of the Necronomicon System (whether that of the Simon ‘Necronomicon’ or the more intensive work applied to the name as conducted by the Mardukite Research Organization), the only other significantly advanced and controversial tome of magick from antiquity that became of popular interest during the founding of the Mardukites in 2008 and 2009 remains the BOOK OF ABRAMELIN, a magickal and spiritual paradigm that I explored at length through a series of YouTube videos, all of which were based on material prepared for ARCANUM and then later for ENOCHIAN MAGIC & THE KABBALAH.
According to the ARCANUM materials…
THE SACRED BOOK OF MAGICK OF ABRAMELIN THE MAGE is a potent grimoire of holy magick, considered sacred in the “Dragon-King grimoire cycle,” which is drawn from the high magickal tradition of the Kabbalah. The magick of Abramelin was first translated into English from an 18th Century French manuscript by MacGregor Mathers for use by the Hermetic Order of the Golden Dawn (GD) at the end of the 1800s. The title of the that version actually introduces the subject quite well: “The Book of Sacred Magic of Abramelin the Mage as Delivered by Abraham the Jew unto his son Lamech: A Grimoire of the Fifteenth Century.”
The knowledge has not had significant exposure to the public, such as is seen with the other more “famous” grimoires. The work is composed of a true Mesopotamian-Semitic tradition of the magick of angels via magick squares and names, which actually predates the 16th Century Enochian System. As with most of the early revival work of the Golden Dawn System, The “Book of Sacred Magic” later proved to be flawed. From the start, the French manuscript used by Mathers was incomplete. Some important instructions are missing and more than half of the magick squares are unfinished. Steven Guth translated the “Book of Abramelin” (2006) from German manuscripts antiquating the French one. Great lengths were also taken in the verification of Abraham the Jew, both his biographical and geographical renderings. [Some scholars have confused the identity of the author of the text (Abraham) with that of his mentor or instructor (Abramelin).] Abramelin may be a magickal or religious name. Abraham attributes all of the true “Holy Magick” that he has learned in his life to the wisest of mentors that he has found in all the lands: Abramelin.
The magick of Abramelin is “sacred” or “Holy Magick,” quite different from the ceremonial magick that wizards are more traditionally familiar with. The Kabbalah, whether spiritual or practical, is a sacred system of mysticism originally reserved for the priests of the Hebrew Tradition and ancient Semitic Dragon Kings. It is the priestly magick used by clerics, requiring prayer over ritualized incantations. In fact, someone who has not yet undergone deep religious purification outlined for an 18-month period cannot even use the magickal “operations” of the grimoire. It is amusing then, to find Abramelin’s magick squares appearing in contemporary New Age books of magick that suggest their use without adhering to all of the preliminaries.
—Joshua Free in Arcanum
“That’s what Christmas is all about, Charlie Brown…”
Okay, well, Linus and the Peanuts gang got it almost right. Of course, like most of the mainstream contemporary spoon-fed and ignorant human population, they are propagating the fundementalist Christian perspective of Christmas — drawn from a religious system which seldom admits its plethora of borrowings, from the baptism to the covenant of sacraments and holidays, none of which are original or exclusive to the Judeo-Christian tradition.
In Joshua Free’s underground literary masterpiece, ARCANUM, we read:
An ancient festival that observes the astronomical significance of the shortest day of the year on approximately December 21st, and being the darkest day of the dark half of the year, the Moon rules this solstice (whereas the Sun rules the Summer Solstice).
In most contemporary and ancient “pagan” and “aboriginal” traditions, the Winter Solstice is also recognized as the rebirth of the Sun-King or the Star-Child, as the strength of the Sun (and consequently, the length of day) begins to grow from this point of the wheel of the year until the summer solstice. For this reason the Vatican installed their own version of this “birth” as Christmas — a “rebirth” observed annually by billions of people on the planet. In many European-based traditions, the winter solstice is identified as Jul or Yule. The Druids held mistletoe, holly, ivy and other evergreens to be especially sacred during this time of year. These forms of life continue to thrive in spite of winter.
The “Yule log” is an ancient needfire tradition of burning a large log (often received as a gift or from one’s own property). It is burned along with a piece of the previous year’s log, and is allowed to smolder for twelve nights (until “Twelfth Night”). The festival is also called Mean Geimhridh in some Celtic Traditions and Alban Arthuann (“Light of the Bear”) in others (particularly Welsh, Barddas or Pheryllt-based). As an astrological event observed within the zodiac, the winter solstice occurs when the Sun enters Capricorn. — from ARCANUM by Joshua Free
Let us then turn to the words of the Gnostic mentors; here Samael Aun Weor writes:
“My brothers and sisters: observe the King Star in its elliptical movement. The sun moves from south to north and from north to south. The birth of the Sun Child is celebrated when the Sun advances towards the north. The Sun Child is born the twenty-fourth of December at midnight in order to dawn on the twenty-fifth. If the Sun Christ did not advance towards the north, the entire Earth would become a great mass of ice and all life would perish, therefore from the twenty-fourth of December the Sun God advances toward the north in order to animate, give heat and life to all creatures.”
“The Sun Child is born the twenty-fourth of December at midnight in order to dawn on the twenty-fifth, and is crucified on the spring equinox to give life to everything that exists. The fixed date of its birth and the variable date of its death always have a deep significance within all the religious theologies. The Sun Child is born weak and needy in this humble manger of the world and in one of those very long nights of winter, where the days are very short in the regions of the north.”
“During the time of Christmas, the sign of the Celestial Virgin rises on the horizon, and thus this is how the child is born in order to save the world. During his infancy, the Sun Christ is surrounded by dangers, since by all means its is very clear that during the first days the kingdom of darkness is much longer than light — his kingdom — yet despite all the terrible dangers that threaten him, he survives.”
“Time passes… the days cruelly are extended, and finally the spring equinox — Easter, the Holy Week — arrives, which is the moment in which he has to cross from one end to the other — that is, the moment of the crucifixion of the Lord on this, our world. The Sun Christ crucifies himself on our planet Earth in order to give life to everything that exists. After his death, he resurrects within all creation in order to ripen the grape and every grain. The law of the Logos is sacrifice.”
This cosmic universal dramatic orchestration is also mirrored in the Akiti (Zagmuk) New Year Celebration in ancient Babylon, observed when the Sun enters Aries (or at least did 4,000 years ago) at the Spring Equinox. Sacred space, temples and traditions from all over the globe revisit the symbolism of this very ancient passion play of the birth and death of the sacrificial Sun King — an archetypal observation embedded deep in the psyche of humanity. When the mass conversion to Christianity was taking place, the entire tradition and its customs were rooted in local “pagan” methodologies in order to make the absorption into indigenous cultures more widely accepted…
IF UNCOVERING THE TRUTH BEHIND THESE TYPES OF ANCIENT MYSTERIES ARE OF INTEREST TO YOU, CHECK OUT THE BOOKS BY JOSHUA FREE AVAILABLE FROM THE MARDUKITE TRUTH SEEKER PRESS OR REQUEST THEM WHEREVER BOOKS ARE SOLD!
Apprenticeship: Merlyn’s School of Magick & Wizardry — First appearing in “New Babylon Rising” (Issue #1, January 2012) — this ‘apprenticeship lesson’ is part of a cumulative (progressive) curriculum drawn from the work of ‘Merlyn Stone’ and the “Arcanum” notebooks.
LESSON 1 – ENERGY
Energy exists in all things and is likewise the driving force behind all magickal work. Whether something is “living” or not, it has energy, a force that can be changed and manipulated by the will of the magician or wizard. Energy cannot cease to exist, nor can it be created. It simply is. But constantly is it revolving and abounding, changing form. The “wizard” (or whatever name you wish to give a ‘magickal practitioner’ proper) is one who seeks to recognize the patterns and cause them to change in accordance with their will.
All the actions, words, symbols and dramatic enactments performed in ritual magick are meaningless without the proper currents of energy being understood. The energy required for magick is every-where around us, although invisible to the untrained eye. The “Wizard” there-fore learns to recognize this energy, to channel and harvest it for personal gain. More than a religion or cult-following, “magick” is a way in which to view the world and interpret life.
There are two main sources of energy utilized in magick. Firstly, there is personal power, the energy that enables one to walk, sleep, study, think… and have sex. This energy can be raised for magickal purposes through mental concentration and the tensing of the physical muscles in the body. It can be directed in currents (rays) to any source to more easily create change on a mundane level.
The second source of energy is external. Very often in “low magick” and earth-oriented systems, this second source is Nature-power. In “high” and “ceremonial” forms of magick, this power may come from the astral plane, the current of a spiritual deity (entity) or perhaps from what is perceived as another dimension or level of reality. The powers of the Wizard are then are only limited by one’s imagination – or more importantly, ones ability to visualize within imagination. Through ritual magick, Wizards raise personal power, then merge it with external powers (called forth or summoned) and direct it with the “mind” via visualization. “Visualization,” as we are told, “is the key to the occult.”
MAGICK -vs- MAGIC
Aleister Crowley once said: “The whole question has been threshed out and organized by wise men of old; they have made a science of life complete and perfect; and they have given to it the name of MAGICK.” The primary means (numerology aside) for the change in spelling was to create a distinction between the practical occult magickal arts and the illusionist parlor tricks of magic by those who only pretend to manifest occult powers. Both spellings are accepted in the “New Age.”
CEREMONIAL HIGH MAGICK
This style of magick is used in order to manipulate the mental and spiritual planes. High magick delves deeper into the complexities of the systems, ceremonies and ritual aids used to represent abstract and spiritual concepts. Magick using spellcraft, witchcraft and the like for purposes of affecting physical change is not “high magick.” High Ceremonial Magick is used and mastered in order to raise transcendentalist states erupting from the belief that humans can become more than the physical restrictions the material systems portray. Some traditions of high magick are also called “holy magick.”