The Sacred Magic Of The Angels

Humanity shares a universal belief in the existence of spiritual guides and messengers. This book mixes esoterica and practical information to teach the reader to contact and benefit from angels in their life. It empowers readers with the knowledge to deal with health, employment and home.

The particular scheme or system of Magic advocated in the present work is to an extent "sui generis," but to an extent only. It is rather the manner of its application which makes it unique. In Magic, that is to say, the Science of the Control of the Secret Forces of Nature, there have always been two great schools, the one great in Good, the other in Evil the former the Magic of Light, the latter that of Darkness the former usually depending on the knowledge and invocation of the Angelic natures, the latter on the method of evocation of the Demonic races. Usually the former is termed White Magic, as opposed to the latter, or Black Magic.The invocation of Angelic Forces, then, is an idea common in works of Magic, as also are the Ceremonies of Pact with and submission to the Evil Spirits. The system, however, taught in the present work is based on the following conception: () That the Good Spirits and Angelic Powers of Light are superior in Power to the Fallen Spirits of Darkness. () That these latter as a punishment have been condemned to the service of the Initiates of the Magic of Light. (This Idea is to be found also in the Kôran; or, as it is frequently and perhaps more correctly written, "Qûr-an".) () As a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the Evil Spirits under the command usually of the Good. () That consequently whenever the Evil Demons can escape from the control of the Good, there is no evil that they will not work by way of vengeance. () That therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude Pacts and Agreements with them. () That to further this project, they will use every means that offers to obsess him. () That in order to become an Adept, therefore, and dominate them; the greatest possible firmness of will, purity of soul and intent, and power of self-control is necessary. () That this is only to be attained by self-abnegation on every plane. () That man, therefore, is the middle nature, and natural controller of the middle nature between the Angels and the Demons, and that therefore to each man is attached naturally both a Guardian Angel and a Malevolent Demon, and also certain Spirits that may become Familiars, so that with him it rests to give the victory unto the which he will. () That, therefore, in order to control and make service of the Lower and Evil, the knowledge of the Higher and Good is requisite

This remarkable grimoire was translated by S.L.M. Mathers from a 15th century French mauscript. This text has had a huge influence on modern ceremonial magic, and has been cited as a primary influence on Aleister Crowley. Abraham of Würzburg, a cabalist and scholar of magic, describes a quest for the secret teachings which culminated in Egypt, where he encountered the magician Abramelin, who taught him his system in detail. The procedure involves many months of purification, followed by the invocation of good and evil spirits to accomplish some very worldly goals, including acquisition of treasure and love, travel through the air and under water, and raising armies out of thin air. It also tells of raising the dead, transforming ones appearance, becoming invisible, and starting storms. The key to this is a set of remarkable magic squares, sigils consisting of mystical words which in most cases can be read in several directions. Of course, these diagrams are said to have no potency unless used in the appropriate ritual context by an initiate. Mathers analyzed these words in an extensive set of notes and gives possible derivations from Hebrew, Greek and other languages.

"A collection of essays examining medieval and early modern texts aimed at performing magic or receiving illumination via the mediation of angels. Includes discussion of Jewish, Christian and Muslim texts"--Provided by publisher.

In this book, we will discuss how to communicate with the 72 angels that are associated with the 72 names of God in volume 1 of this series. We will not be using any fancy and complicated rituals. With all due respect to those who plan elaborate rituals, the rituals end up being more of a distraction. The angels do not require certain hours of day or night or certain colors or garb. They are not human that they require such trivialities. Do you think an angel with a limitless mind requires such limited and minute actions to get its attention? I know this may completely contradict what you have heard, but logically, this is so. If you are looking for elaborate rituals, you will be disappointed in this book. This book is for people who want a direct connection. Not those who wish to mire themselves in complexity that in actually, is contrived. We know where many of those rituals in all those Grimores come from and I assure you, the complexities are formalities only and not necessary for deep connection with these angels. With that, In this book, we will go into the significance of the 72 names of God and then proceed to the names of the angels. And finally, how to call upon them to help you.

THE Book of the Sacred Magic of Abra-melin the Mage-originally published in 1900, translated by Samuel Liddell MacGregor Mathers' from a 15th-century French document was purportedly written by Abraham for his son Lamech. Within this volume are three books. The first book is Abraham's autobiography in which he speaks to his son. The second book Is an explanation of the purification rituals necessary to bring the magician's personal demon under his control. And the third book details what feats can be accomplished once the practitioner is able to use a form of magic controlled and directed through sigils of magic words written on a grid. Anyone with an interest in the occult will find this an interesting, though perhaps impractical, guide for exploring mystic arts. This is a must have in any collection of occult literature.

Owing perhaps to the circumstance that the indispensable "Bædecker" accords only a three or four line notice to the "Bibliothèque de l'Arsenal"; but few English or American visitors to Paris are acquainted with its name, situation, or contents, though nearly all know at least by sight the "Bibliothèque Nationale" and the "Bibliothèque Mazarin". This "Library of the Arsenal," as it is now called, was founded as a private collection by Antoine René Voyer D'Argenson, Marquis de Paulny; and was first opened to the public on the 9th Floréal, in the fifth year of the French Republic (that is to say, on 28th April, 1797), or just a century ago. This Marquis de Paulny was born in the year 1722, died in 1787, and was successively Minister of War, and Ambassador to Switzerland, to Poland, and to the Venetian Republic. His later years were devoted to the formation of this Library, said to be one of the richest private collections known. It was acquired in 1785 by the Comte DíArtois, and to-day belongs to the State. It is situated on the right bank of the Seine, in the Rue de Sully, near the river, and not far from the Place de la Bastille, and is known as the "Bibliothèque de l'Arsenal". In round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. Among the latter is this Book of the Sacred Magic of Abra-Melin, as delivered by Abraham the Jew unto his son Lamech; which I now give to the public in printed form for the first time. Many years ago I heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known French author, lecturer and poet, Jules Bois, whose attention has been for some time turned to occult subjects. My first-mentioned informant told me that it was known both to Bulwer Lytton and Éliphas Lévi, that the former had based part of his description of the Sage Rosicrucian Mejnour on that of Abra-Melin, while the account of the so-called Observatory of Sir Philip Derval in the "Strange Story" was to an extent copied from and suggested by that of the Magical Oratory and Terrace, given in the Eleventh Chapter of the Second Book of this present work. Certainly also the manner of instruction applied by Mejnour in "Zanoni" to the Neophyte Glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by Abra-Melin to Abraham, with this difference, that the latter successfully passed through that test, while Glyndon failed. It would also be especially such experiments as those described at length in the Third Book, which the author of the "Strange Story" had in view when he makes Sir Philip Derval in the MS. history of his life speak of certain hooks describing occult experiments, some of which he had tried and to his surprise found succeed.