Order of Saint Uriel Study Guide

5/25/2018 Order of Saint Uriel Study Guide

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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

Austin Texas.
http://www.magdalene-circle.org/http://www.magdalene-circle.org/http://www.magdalene-circle.org/http://www.magdalene-circle.org/


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Sophian Orders

The Sophian Orders are designed to be in-depth teachings and study areas for Sophian Initiates so th

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 a

of divine theurgy, one called the Art of the Templeof King Solomon an

another called The Assembly of the Prophets, the former representing

very refined form of ceremonial magic performed in traditional magic

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 Prophetsa completely shamanic way of divine theurgy, on

that is directly reflected in the Holy Torah and Gospel. Essentially, in thes

times we have a deep need to become more connected with the earth a

our environment, while laboring to unfold a Supernal Realization. Thus a

refined ceremonial art bound to formal temples is not so useful to us, bu

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 an

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 includedall in due time.

There is a great deal of our art of divine theurgy and Way of Power that can only be communicated i

person, through experience, and much that is private, shared only with those who draw near; but it

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 theOrder 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 a

negative psychic or spiritual influences, driving out all shades and shadows from yourself and thatspaceSmudging 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 t

Divine, giving praise and thanks to the Divine.

5. Having invoked the Divine, speak the intention of your ceremony clearly and concisely, and ask fo

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

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 forc

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 wha

you are seeking. (Depending upon the spiritual work and the nature of the spiritual force invoked,

some offering may be in orderthat is usually our way.)

8. When the working is accomplished, then there is the celebration of the Wedding Feast, and praye

extending blessings to all beings. (Sometimes the spiritual work is held until the Wedding Feast, and

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 spirit

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 be

forth the Divine Light into their realms.

10. Then, we close the Gate and banish the spiritual forces invokedand when all is banished, we pthat 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 complexit all depends upon the

spiritual work being done and what is called for, and ones 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 ritualthere is really no limit or end to this sacred art in sight. (As

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 creativeexpression 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 ritebasically speaking it is a vehicle for the focus of your will and manifesting pow

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 roomfor distraction and a fall of ones energy, and certainly suggests weakness and doubt there is no ro

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 Amas 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 wondersand 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 hol

staff or walking-stick, but sometimes when protection

needed or great force is needed it is traced with the

magical swordsometimes, these two powers are join

in a spear and the spear is used; but most often it is wi

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 sta

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

become as a holy staff for the purpose of creating the Sacred Circle; alternatively, if you are in a plac

where there are no sticks or fallen branches, then walk around seeking a rock in just the same way a

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, dissolvingalso

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 an

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 tra

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 banishin

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 for

of the Divine Presence and Power, dependent upon our intention and chant while tracing it it is all

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 spiritu

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 doneso 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

this, but always the invocation charging and opening is from sky to earth, above to below, for we a

grounding or earthing Divine Presence and Power when we generate the Sacred Circle.

Here we may speak in general of this charge and openingwe 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 thre

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 wor

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 spir

the dissolution of the Sacred Circle; and in fruition we give praise and thanksgiving to the Divine an

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 ourceremony, then before we trace the Sacred Circle we roll out the carpet and layout the magicweapons upon it in the center of where we are going to generate the circle. In some advance

practices we may reverse this, generating the circle and then bringing the magical weapons in

itbut 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

biodegradable powdery substance to trace the circlesuch 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 thisthe Mind,

which is Ain (No-Thingness) becomes Matter, the Material Universe;

how the Mind becomes Matter is through the Four Winds, the Power

the Four Elements, all arising from the Element of Spirit-Space, which

the element corresponding to the very nature of Mind, Ain

(Nothingness), Ain Sof (the Infinite).

When the Mind becomes Matter, nevertheless it remains Mindthe

One Being-Consciousness-Force, transcendent of all and yet manifest

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 Forcenot just the intellect or finite

reason, or the mental consciousness that has come to be called mind in modern times; hence we a

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 Mindall the Powers-That-B

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 i

said that all of creation arises from Yahweh and is in Yahweh, this is what is being said; all arising fro

the Power of Mind and all in the Power of Mind.

These Powers are called Winds or Spirits, and they are also called Breathsthese 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, format

and making of all; for the Human One, the Earth Being, comes into being through the process of the

creation, formation, and making of allthe 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, a

the Human One, the Earth Being, is the embodiment of Divine Mind, the Holy Remembrance of Natu

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, Go

descends into Nature, Earth, Creationthe Divine Mind embodied, Divine Incarnation.

Now all of this arises from Mind (God) and transpires in Mind (God), and all of this is the manifestati

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

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, forme

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 havin

their essence or root in Mochin Gadlut.

This creative evolution, the matrix of creation (Elohim) generating the Human One, the Earth Being,

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.

the Human One, the Earth Being, is the awakening (Messiah) to recognize and realize the inseparabi

of Mochin Katlut and Mochin Gadlut, the finite Mind and infinite Mind, the Mind of Creation and Mi

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

immanentthe Holy One.

When the finite Mind expands into the infinite Mind there is no differenceand, in truth, all the wh

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 awakethe

appearance of separation is illusory, unreal.

All of this may seem very lofty, very removed from us, but it is notanyone 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 G

manifest as all that we see and manifest as us, as well as the truth of God transcendent of all and of


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Knowing the immanent presence and power of God, we enter into knowledge of the transcendent

presence and power of Godrecognizing the nature of finite Mind we recognize the nature of infini

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 Mindthe infinite Mind is manifest as countless emanations of finite Mind,

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 everythingit is in the soil an

minerals and rocks, and it is in the grasses, plants, bushes and trees, and it is in the animal people, a

it is in water and land, earth and sky, and in the sun, moon, planets and stars, and in the human bein

the human people; in the Human One, the Earth Being, it may become fully consciousness, fully

awakenedand becoming conscious in the Human One, the Earth Being, it becomes awakened in al

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

alland 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 o

the Gnosis Mind, the Knowing Mind.

At the outset, in ignorance, in unconsciousness, we think that we are separate from all that we see

though we cannot know with the Mind in the rock or grasses and such; but the Mind in the rock or th

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, th

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 wayGod, 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 whats happening, for that is where the Word an

Wisdom of God is spoken, that is where God in all and as all is revealed and known, and it is in this th

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 experience

if God is not known in creature and creation, then God will not be known in Godself: this is the trutof 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

the Sacred Circle, gathering and focusing the Powers of the Mind inward, into the secret center of yo


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Being, which is the Being of allthere 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

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 expandswhen Mind expands concentration is effortless, there ino 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 th

Center, go within into the Center of Being within and behind your heartaware of everything that is

happening around you and within you, yet centered in the Sacred Circle, centered in Being; centered

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 momentthen envision yourself as Divine Light going down into EarthMother, 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 rid

the winds, with Eheieh we become the skythese are the chants, and often the rattle is used with

them.)

When you fall to the earth again, do not be sad, be happyso long as you live as the Earth Being wh

you run in this way you will return and it is good; be in your body, be in the Earth Mother, walk undethe Sky Father knowing that whenever you wish you can flygive praise and thanks to Sky Father an

Earth Mother for your flying and your walking, and give thanks to the Divine Powers through which y

fly and walk, and as you fly or walk abide in the Sacred Awareness, the Holy Remembrance, that you

and walk in the Holy One and as the Holy Oneall 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

Fatherthe 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 Seththats what the resurrection and ascension means.


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When you fall to earth again, do not be said, be happywalk with Ha-Shem in Holy Communion wit

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 headit must be discovered and revealed in your experience

must be in your heart and in your body; then it will be known, you will experience knowingDivine

Gnosis.

When you have become acquainted with the Sacred Circle and Four Winds in the most simple and

direct waysthis 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 a

holiness, they are the union of the sky and earth, the heavens

and the earth, but when the generations of the Human One w

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

war in the heavens, and great conflict in the Human One and o

earthshades 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 Gre

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

Yahwehthe 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 themagician and shaman; it represents the resurrection and ascension, and transcendence, being in th

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 restorationis in it; it too flies between worlds, the worlds of the living and the

dead, and represents insights into the hidden mysteriesand it is the Holy Shekinah come down,

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 Intelligen

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 th

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 giftedpassed 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, a

take a small sacred stone or crystal with youcreate a Sacred Circle. (Remember to smudge yoursel

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 Circ

seven times pointing the feather towards the center of the Sacred Circle, and chant-pray: I am here

am here, I am here, Spirit of Light, Spirit of Truth, Holy One; Ani Ve-Hu, Ani Ve-Hu, Ani Ve-Hu, Ani VeHu (I and You); You, the Foundation of All Being, I Makom, Your Dwelling Place I abide in You and

You abide in mebless 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

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 th

Breasted One, my hope and my salvation are in You, my life and all that I am; I abide in You, I abide i

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 lifea 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

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 i

down in a gesture towards the earth, intone Weh(the intonement sounds something like IAOUWA

all vowels sounds). Do this three times.

When this is done, face the East and Intone the Shema: Shema Israel, Yahweh Elohenu, Yahweh Ach

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 befor

you, invoke the Four Winds: East, West, South and North, envisioning the Cross of Light formed on th

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, Kalla

Messiah, with the conscious intention of the tikkune of the Great Name and invitation of all spirits in

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 an

perform whatever spiritual and magical work is to be done. (If others are with you, encourage them

prayer and meditation as welllet all who are present pray and commune in the Divine Presence an

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 hearts 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 th

illumination of all living spirits and souls; pray for the extension of the Light of the True Gross, theGreat Seth, for the Resurrection and Ascension of this Good Earth.

Then, as a seal and fruition of this spiritual movementthe 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

ceremonyand 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, whno 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 ope

working which means for the general purpose of prayer and meditation, and all manner of spiritu

works; it is especially good for group workings when everybody comes to circle with various intentio

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 comm

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 Lightbut real

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

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 o

LightEndless 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 leftthese 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 transfor

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 itand 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 brillia

Rainbow Light, all these Divine Images dissolving into this Limitless Space of Light; then intone Ha-Ya

Ah and envision you dissolve into this Infinite Ocean of Light, and yet feeling this Ocean of Light pou

with, in and through youabide 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; an

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 ofgenerating 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 sacre

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 t

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 Partzu

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 GlorBody 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 Divi

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 H

Messiah; then touch your right shoulder and intone Ruach Ha-Elijah; then touch your left shoulder a

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 c

as brilliant Divine Lightenvision 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, envisioningDivine Light pervading it, then say, I Amthe Human One of Light, this is my Body and this is my Bloo

my Body is Light, my Blood is Fire; so Adonai Yeshua said, This is my Body broken for you, and this

my Blood poured out for youdo 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, ea

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 E

Elyon.

12. In closing, give praise and thanks to the Divine as you are inspired, and pray that the light-powergenerated by this sacred rite go out to all your relations, and seal the movement with the Kabbalistic

Crossthis 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 generatedthis 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 sacredritualthe remainder is spoken in private to close friends, and only by the mekubal in thepresence 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 Celest

Forcesif 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, bein

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 t

Base Rituals it can be performed indoors or outdoorsin 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 Sefirotyou 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 Westif 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 AchadHea

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 Hexagr

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

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 Giv

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 Hexagra

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 tchant of Ararita all the whiletracing the Great Solar Hexagram above with wand in hand upraise, o

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 yo

are inspired; and pray for all beings in the Entirety, that they might receive all blessings and grace fro

El Elyon, the Supreme, and receive the Light of the Messiah, liberating them from bondageif no

other rite is joined to this and a Holy Eucharist is to be performed, consecrate the bread and wine an

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 yo

will want to perform a banishing, closing the Celestial Gates and releasing the spiritual forces bound

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 Cros

this completes the sacred ritual.

In much the same way as the Greater Ritual of the Pentagram, this ritual can be performed ininvocating or banishing form; also like the Greater Ritual of the Pentagram if only one Celesti

Forces is to be worked with, rather than performing the entire ritual, that single invocation o

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 mann

we never take without givingwe always leave some offering behind,

balancing what we take, what we receive. Likewise, if we visit a magician o

shaman seeking something from them, whether a speaking or a spiritual

work, we always go bearing gifts, something they can use, or some suppor

for their workwe seek to give something as much as to receive somethin

Among practitioners of wonderworking the practice of generosity is

considered very important, as it is a way of attracting positive and luminou

energy to oneself, but even more so it is a balance to all of the magic powe

or medicine we receive, and natural guardian against self-importance, prid

arrogance and selfishness which can so easily enter into play as we come into powerit is a practice

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 Continuumwe will givesomething to charity or to the poor, and we will give some gift to our tzaddik, a gift of something the

need, and we will acquire some gifts to give to some of our spiritual friends and loved ones, we will d

a Give Away.

Now an actual Give Away is well thought out and plannedwe 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 li

for their spiritual work is for the people and they seek to facilitate the happiness of beings, the

fulfillment of their inmost hearts desire; as material things are manifestations of universal energy, it

all a play of Divine Energy in an exchange of sparks, and quite naturally it is a blessing when spirits an

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 compassionif 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 ahea

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 fo

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 b

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

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 throu

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 anythin

that obstructs our receptivity, or hinders our openness and sensitivity to the Spirit of God, the Spirit

Creator, the Divine Light. If we contemplate the passage from Isaiah and inquire about the paths to b

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 pa

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 a

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 a

celebrates the Wedding Feast with usnevertheless, 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 rit

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 altogetherrather

than wisdom, thats 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, a

honor the spiritual knowledge, understanding and wisdom they represent.

Whether we like it or not we sin, we miss the mark, we may many mistakeswe 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, turnin

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-purificationthe Smudging Ceremony,

Giving & Receiving Meditation and the Lesser Ritual of the Pentagram, among others. Water ceremo

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 liveswhen 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 a

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 waterwater being among the principle symbols of the

Divine Mother, the Mother of Life; when we immerse ourselves in water with conscious intention fo

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 isa rite of

renewal and rebirth, the opportunity of a new beginning with the vitality, energy, and purity of yout

without taint or trace or stain, or any impurity or defilement. Through water ceremony or baptism w

are restored to our innate purity and innate Spirit-connectedness, to beauty and holiness; going dow

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 vesturethis, of course,

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 befor

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 variati

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 ofte

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 cleansin

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,

living water, running water, such as creeks, streams and rivers, as was the preference of John the

Baptist, or else in lakes or the oceanthere is greater purifying and healing power in natural bodies

water, for they are part of the Holy Body of Earth Motherher 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 Eart

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 Suni

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 purificatio

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 relationsthen we go out into the water, a

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 presen

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 wholerestored to the Divi

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

positivewe can afford no negativity, no drain on our energy, if we want to effectively offer help t

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 Truththe Divine

Light made to shine from within us, the illumination of the Sacred Heart, love and compassion. We a

talking about walking in beauty and holiness in a conscious way, in a natural and spontaneous way, a

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 arttalismanic 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

groundwhen we are not centered and grounded our energy tends to b

imbalanced, and likewise, if we notice, that is when the mind and heart a

more susceptible to negative influences, and when we are more likely to

say and do things that dont really reflect who and what we are; thus,

centering, grounding, we bring our energy into a natural balance, and ali

our mental, emotional and physical being with our spiritual being and th

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, th

Mothers 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 Continuumthis is centering and groundi

If by conscious intention we can go within and live withincentered and grounded, then we need nomethod 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 d

so.

A common method in our tradition is envisioning the Spiritual Sun within and behind the heart and

gathering our consciousness into itthis 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 breatAs we do this we consciously let go of all tension and stress in the body and mind, releasing it as we

exhale, abiding withinin 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 u

We can use the chant of Divine Names or sacred songs as a way to center and groundthere 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 centerjust go and be in t

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 whats happening, listening and hearing natures songs, resting your

mind upon the glory of Creator in naturethat will center and ground you.

Sitting with your back against a great tree and feeling the tree and becoming as the treerooted,

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 wo

well.

In truth it is not difficult to center and ground, it is just that we tend to forget to do so we dont thi

to do so; really centering and grounding is as simple as just beinghence, primordial meditation.

In these and other ways you can center and ground, and it is important that you remember to do so

your wish to take up the Way of Power or Wonderworking; after all, when you get lots 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 stick

then once you have your stick, you smudge it or purify it in one wa

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 colore

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 themreally 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 pray

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 prayerwith 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, th

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 prayerthen, 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 praye

invocation will be fulfilled.

Alternatively, prayer sticks can be placed in your garden, or in potted plants on your balcony, or pott

plants near windowsthey can also be put in a vase on your shrine or altar within your home. Ideall

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 bset into a prayer.

The art of making prayer sticks can be refined by using woods that correspond to the prayerintended; 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 i

corresponding to the spirits or powers they are invoking for a wonde

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 midd

of a square of colored cloth, and wrap it in the cloth, tying it on top w

a well chosen colored cordin 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 persons name and need on it; eitthan, 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 co

and its correspondences, but with such knowledge and wisdom it remains an intuitive and creative a

in the Spiritits 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 samethese are customized to the ne

of the person we are working for, and so also are the instructions we give to the person on how to u

them.

If a person were suffering, for example, from night terrors and asked for a magician and shamans he

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 nearb

On the other hand, if a person came with a problem in business or with prosperity, instructions migh

be given to put it in a shrine or altar, or perhaps someplace where one works or does businessan s

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 Divin

Mother, a movement of the Holy Spiritthe knowledge comes from the magician and shamans abi

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 dayssometimes even an

entire month, a lunar cycle for some things; a lot of prayer, meditation and sacred ceremony goes in

making them, and some things in making them are done at times the magician and shaman feels mo


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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, th

bundle it another and do a third sacred ceremonymaybe the final sacred ceremony will be in a pla

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

Mothers 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 sa

Power Bundles are always disposed of in a sacred manner, however, and never just thrown into th

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 Spirityou would send help another way; they are only made for the faithf

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 tim

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

themobviously it is ideal to help an experienced magician and shaman to make some, learning fro

experience with them; but when you are ready, when the basics of the wonderworking art are in plaand 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 Bundlesit is all about a knowledge and understanding of correspondenc

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

thats the part that isnt easy to talk about or communicate; a magician and shaman will use many

different means to facilitate this in their experiencewalks 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 t

answer is an instant knowing of what is to be done, at least the initial part, and then from there is flo

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


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shared here should be enough to get you startedthen along the way the Divine Mother will educa

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 Feastall becoming

members of the Mystical Body of Christ, as it were, as though spirits or angels of tha

Body of Light, the Spiritual Sun.

Once ceremonies like the Greater Pentagram and Hexagram are known to us, and wunderstand 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 w

the magical weapon, aware that it is a holy gift from the Divine Mother, a blessing of the Creator upo

us; receiving it in this way we will give praise and thanks to the Holy One, and we will offer it up to th

Holy One and to the Universe in service to the highest goodas 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 Transmissio

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 drinkan

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 servi

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 ou

in the wilderness in a secluded place, a magician and shaman may

out seeking a prayer treethey will meet and speak with trees,

seeking one that wants to be a prayer tree, and when they find on

they will pray and mediate with that sacred tree, and make

offerings, and they will thank and bless that tree. Then, they will t

the spirit of the tree that they will return with friends; and later th

is exactly what they will do.

Now a living tree can be a prayer tree, and it is good; but more oft

than not a dead standing tree is chosen, for having passed into de

the spirit of the tree is more powerful in the spirit world than that

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 o

shaman will perform a rite of the binding of the spirit and soul in the in-betweenwhen this is donecord 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 Power

Then the magician and shaman will return with their peoplethe companions of their circle; to mak

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 an

evil spirits, and invoking luminous spirits into the sacred rite; they will walk single file, with the sham

upfront, like a great serpent they will move, the shaman being the head, with a drummer or rattler a

the endso 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 thei

holy staff for this sacred rite.)

A smudging ceremony will be performed and a calling in of the Divine Powers, and the sacred tree w

be baptized and anointed, usually with a lot of blessed water and a lot of holy oil; then the circle ofpeople 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 praye

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 pray

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 prayersthese are tied to the Sacred Prayer Tree, the Sacred Tree uplifting them to th

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, an

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 prayerthese two things imbuing your prayer within it; then the prayer tie is a physical talisma

of your prayer. (Only one prayer is put into each prayer tiebut you can make many prayer ties for

many prayers.)

When we make things like prayer ties we are careful to use only biodegradable materials thawill not cause

Documents

Order of Saint Uriel Study Guide