Ritual Evocation of the Archangel of the Presence: How to Have Coffee with Metatron



The following ritual is a Qabalistic invocation of the Angel of the Presence, from the 10th Century Hebrew grimoire, the Sword of Moses (M. Gaster,Studies and texts , vols. 1-3), and the Merkabah Rabbah(Great Chariot ), an ancient work of practical Qabalah.

Although the name ‘Metatron’ is not mentioned anywhere in the text, most of the secret and barbarous names ascribed to the ‘Angel of the Presence’ in this text are in fact secret names of Metatron found in other mystical texts. I don’t often work with Angels these days, but in the past gained much wisdom from these beings and have done some quite powerful ritual work with Metatron. Who is this cat, anyway? Metatron is the highest guiding and overseeing vibration in the Universe. He is the overseeing vibration of all light and life that exists within the Universal Spheres and has a very close affinity to mankind. Overseeing all transformation and ascending processes and vibrations, he is basically a spirit of Sacred Geometry and the five Platonic Solids. Note, that to be on the left hand path means you fear nothing, and work with all spirits as equals. I take no responsibility for the visions that this may cause or temporary feverish study of the Qabalah. At the time I that I performed this rite I was in the middle of very heavy study of The Zohar and the Sepher Yetzirah, two books that have a wealth of information on the left hand path, Samael, Lilith, the Qliphoth, and other more esoteric subjects. Angels are much like focused lasers on one subject or energy, and if you’ve ever wanted to know just how you stand in the universal sense of things, calling Metatron will give you more insight then you’ve ever wanted. I suggest you use the god names as is and not change them for “infernal” sensibilities or prejudice in favor of or against YHVH. This spirit has come to this set of sounds since the 10th century, no need to go a’changing until you know what your dealing with. This ritual is, as far as I know, is the only ritual ever written with the specific purpose of calling forth the Archangel of the Shekinah. While many Qabalistic texts such as the Hekhaloth do indeed provide methods to unite oneself with Metatron, their techniques are entirely Theurgic; whereas this text seems much more closely related to the evocation methods of the medieval grimoires, and I think it will be of great value to those who wish to “spread their wings” and work with a Celestial. The invocation itself is quite beautiful, and abounding with esoteric symbolism. Moreover, in the Merkabah Rabbah recension of the ritual, many of the Divine and angelic names are vocalized – indicated in the text.
On a final note: there are very interesting correlations between this text and the conjurations in McGregor Mathers’
Greater Key of Solomon, especially the one in Book 1, chapter 7.


Rabbi Aqiba asked R. Eliezer the great: “How can one make the Angel of the Presence descend upon earth to reveal to humanity the mysteries from above and beneath, and the speculations of the foundations of heavenly and earthly things, and the treasures of wisdom, cunning, and help?” He said thereupon to me: “My son! I once made him come down,and he nearly destroyed the whole world, for he is a mighty prince and greater than any in the heavenly cohort, and he ministers continually before the King of the Universe, with purity and separation, and with fear and dread of the glory of his Master, because the Shekinah is always with him.” And he said to him: “My master, by the glory which thou hast bestowed upon me, I conjure thee to instruct me how to attach him to me.” (And he replied) : “In that hour when I wish to attach him to me and to employ him, I sit and fast on that very day ; but prior to it one must keep oneself free for seven days from any nocturnal impurity, and must bathe in the fountain of water, and not speak at all during those seven days, and at the end of this purification,on the day of the fast, he must sit in the water up to his throat, and before he utters the conjuration he must first say:


‘I conjure ye, angels of dread, fear, and shaking, who are appointed to hurt those who are not pure and clean and desire the services of the servants of the Most High– I conjure you in the name of QWNT (Qūnat ) YH HYH SNNQQRWMT (Senanqaqar ūmat ) HWYHYHPPNNH(Papnunāh) YHWH YH AQNS (ŸAqnas; alsoŸAnqas) YHWH, who is mighty over all, and rules over all, and everything is in His hands, that you do not hurt me, nor terrify me, nor frighten me;verily, in the name of the powerful, the revealer of the mysteries.


’After this he may commence his conjuration, for now he has fortified himself and has sealed himself with the name of God of 42 letters (there are actually 43 letters given), before which all who hear it tremble and are frightened, and the heavenly hosts are terror-struck. He must then again conjure, and say:‘ADR NHW HY ZZ PSSYH (’AdarnehūH ē yzaz Patzatzyah), chief, who of all the destroying angels is the most hurtful and burning, with this Name and in this way I call thee AWZHYA(’Uz-hiya), Angel of the Presence, youthful minister before the King of the Universe, who art a prince and chief of the heavenly hosts; I conjure thee and decree upon thee that thou attachest thyself unto me to fulfill my wish and to accept the decree of my conjuration and to accomplish my desires and fulfill my wishes, and do not frighten me, nor terrify me, nor overawe me, and do not make my frame shake and my feet vacillate, nor cause my speech to be perverted; but may I be fortified and strengthened, and may the conjuration be effective and the (sacred) Name uttered properly by my throat, and may no vacillation take hold of me and no trembling of the feet by thy ministering angels confuse me and overawe me, and weaken my hands, and may I not be overcome by the fire and flame of the storm and whirlwind which precedes thee, O wonderful and exalted one, whose Ineffable name is MHY GGDY (Gagadi) HYH ÿTRG (ÿAtrag ) HWZYH(Huzyah) MMSYGG (Mamsigag ) HY HYŠSMS (Šatzmas; alsoŠamtzam) HY HW HYH , of whose wrath the earth trembles, and nothing can withstand his anger, twice blessed. Again Iconjure thee by thy 14 names by which thou didst reveal thyself to thy prophets and seers, to place in their mouths sweet words of prophecy and to utter pleasant words; and these are the Ineffable names and their surnames (kynwy): Spirit PYSQWNYT,kynwy, QSSNGYHWR(Qesasnagyahu) HYH; ATYMWN,kynwy, ŠSMS HYHW (or SSMSNYHWN); PYSQWN ,kynwy QLWT HY WHW, HWGRWN,kynwy, MSHWS (Matzihōs);SNYGRWN,kynwy,TSNYG NHWSS YWHY; MŠY,kynwy, SQNTH YHWHYH; MWQWN (Mūqōn),kynwy,BTMLT PNGY (Batmelat Pangi) HYH; ASTS (ŸAst as),kynwy, ATMMNYK (’At mamnik)HWH HYH; SQTS,kynwy, QHR (Qihar ) ZYRWSS HYH; YHWAYAL,kynwy, SRDHWDYSSY (Serad H ōdisesi) HWH;YWPYAL,kynwy, QMHW ZZWH (QamhūZazwah)YHWY YHW HYH; SSNYGYAL (SasnigiŸē l ) YH,kynwy,SQMNHH (Saqmanhah) YHYHYH; QNNYAL YH (or QNGYAL YH),kynwy, SSMKT ŠYYHW (Tzatzmakat Šiyahu) YHWYHWH; ZBDYAL,kynwy, ANSSNYTT (or ANSSMTT) YWH YHWH.


I conjure thee with these fourteen names, by which all the secrets, mysteries, and signs are sealed and accomplished,and which are the foundations of heaven and earth. Four of these are engraved upon the heads of theHayoth, namely – HWGNŠT GNHW SSNNYSYH (Huganšat Ganhu Tzatznenisyah), the lord of powers; ZHWBD HWG QSYSH (Zehubad H ūg Qesisah), master of miracles; TSMSŠŠ NHY (Tatzmatz Šaš Nehī ) HH, master of purity; and QTNT SMH GBR GDRYH (Qatnat Tzemah Gebar Gedaryah) master of the Universe. And four are engraved upon the four sides of the Throne, namely: NHYPRD NHWDYNHWH (Nehiprad Nehudin Hawā) three times holy;PSG PGÿ ŠQMH (Pesag Pegaÿ Šaqmah) YH ADYR ADYRY ADYRWN PSBR (Pasbar ) TYLAWZYH (or AMZYH,ŸUmziyah) AL ALHY HALHYM ATBN ÿTQR (Atban ÿAtqar ) PNGYH(Penagyāh; also PNKYH), the king of kings. And four are engraved upon the four crowns of the’Ofanim thatstand against the Hayoth, as it is said: “When those went, these went; and whenthose stood, these stood” (Ezek. I, 21); and these they are – BLYTNY HWZY (Belit enay Huzay),who is the mightiest over all; ASGNW (’Asganu) SKS SRWDYH (Tzekas Serudyah), lofty over all; ÿNHWSSHY SSHWA (ÿAnhusas-hi Tzatz Hawa), who governs all; and DRHYBRWNYHW in whose hands everything is.


And two are engraved upon the crown of the most exalted and high King, and these they are – ZHTSSPT SSQRR (Zahtatzetzpat Tzatzaqrar ), the Seal of YH, before whom every knee bends and every mouth utters praises; AZQ (Azaq) HWHGRWN ŠWYŠYH (Ger ōn Š ōyašyah), besides him there is no God and helper. With these names I conjure thee, and firmly decree upon thee to descend quickly to me, N, son of N, thou and not thy messenger. And when thou comest down do not turn my mind, but reveal unto me all the secret mysteries from above and beneath, and the hidden secrets from above and beneath, and all the secrets of wisdom and the cunning of helpfulness, just as a man speaks to his neighbour. For I have conjured thee with these Names, that are great and mighty and wonderful and awe-inspiring, and proved and arranged in proper order, through which the glorious throne has been established and the beautiful seat of the Most High, which has been wonderfully wrought, long before thou and the heavenly hosts had been created, “While as yet He had not made the earth nor the fields, and the inhabitants of the earth and the creatures therein” (Prov. viii, 26).“I call thee further by the five selected Names, to which only one is superior, and this is their form: SNG QSNRTYH AYHA ÿT SMSM HW HW YH YH ALYH BHWRDGHW(Behurdageh) ÿŠMÿ(ÿAš Maÿ) HYH ALYH PŠTRSHW SSÿN (Pešat Ratzehu Sasÿan)WAHHYH ALYH AZHNK PTPTRY HWH YHYH YH AL YH.


I conjure thee by these five Names, which correspond to the five names of God, whose letters are written on burning fire,and they circle round the throne of glory, one ascending and the other descending, so that the angels of the Presence should not behold them, and this is their equivalent and form and glory :ATLMT GNYS HWH YH YHB QRYMWS QRYR HWH YH YH YHB AHYSWG HYH YHTHMNGYH YHB HWRGH WH WH WH HH GAY WHYH YHB AQNYÿP SL DD ŠQTTHWTHYH YHB . I conjure thee by these, as thou knowest their praise and greatness, which no mouth can utter, and no ear can hear, no, not even one of them. Thou hast been commanded and ordered by the Most High: “as soon as thou hearest anyone conjuring thee with these names, to do honour to My Name, and to descend quickly and fulfill the wish of the man who makes thee hear them; but if thou tarriest I will push thee into the fiery river Rigayōn and place another inthy stead.” Do it, therefore, for His Name, and come quickly to me, N, son of N, not in a terror,and not in fear, not with fiery coals, not with hailstone, and not with the sleet and treasures of snow, and not with the howling of the storm, and not with the provinces of the whirlwind that usually accompany thee, and do my bidding and fulfill my desire, for everything is in thy hand; by the permission of thy God, the master over all and thy lord, and with His Names I conjure thee to attach thyself quickly to me; come and fulfill my wish, and do not tarry.


“I further call thee with the greatest of thy Names, the pleasant and beloved one, which is the same as that of thy Master, save one letter, with which He created and formed everything, and which He placed as a seal upon all the work of His hand; and this is its equivalent – AŠŠMQSTT MG MSYGGMPSYY MNYQYY PYPG HWGYYYHSS PSSYH SAMYGNSYA (or AMSNYSYA) QRNWHWHS, and the other in the language of purity is read so : YHWH YWHWH HW HW YHWH YH HYH YHWH YHWH YHWH YHWH HY WHYY HYW HYH YHHHW YW HY HWH YH YHWH YWH. I conjure thee with the right hand of sanctity and with His beloved Name, in whose honor everything has been created, and all are terror-struck by His mighty arm, and all the sons of the internal heavenly cohort (servants) tremble and shake of His fear, which is AŠM MSQTMPTG AWSYYG BYÿ MSYSTMT NYYSATT ZMN YYQYNPPG QWPHW ZYY SSM HYY AMSM ANS HWYY, and its equivalent by means of YHWH isHH YHYH WWHY HH YH YH YHWH HW YH YH HY HY WYH HWH YHWH HWY HYYHW HYW YHYH YH YH HHWH YH HHYH . Blessed be the name of His glorious kingdom forever and ever. And all praise and extol thy Name, for they love thee. I conjure thee, and decree upon thee firmly, not to disobey my words, and not to alter my decree and my decision with which I conjured thee, and decreed upon thee, and established in peace.


In the Name YHWHY AY HY YHW HB YH WA AH BAH HAH YWH HY HW AW YH HW YH YHH, blessed be the name of His glorious kingdom for ever and ever, depart in peace, and do not frighten me in the hour of thy departure; in the name of AH YHWH YHWH YH HYH, Lord, most high and holy, in the name of the Lord of Hosts, the God of Israel’s battalions; in the name of the holy living Creatures, and in the name of the Wheels of the Chariot, and in the name of the river of fire, YH, ZYY, ZYYN, and all His ministers, and in the name of YH, ZYYN, SBAWT AL ŠDY,AHYH AŠR AHYH YHW ADYR HSYN YHWH HYH, who revealed Himself on Mount Sinaiin the glory of His majesty.


Banishment and Final Release-

“With these Names, terrible and mighty, which darken the sun, and obscure the moon, and turn the sea, and break the rocks, and extinguish the light, I conjure you, spirits, and evil beings and Šiddim(demons) and Ś at anim(devils), that ye depart and disappear from N, son of N.


I hope you have all enjoyed this little trip into Angelic Evocation, stay gold everyone…


Bibliography and Sources: katifunda, Evocation Of Metatron (unpublished paper). J. Davila, Descenders to the chariot: the people behind the Hekhalot literature, M. Gaster: The Sword of Moses, an ancient book of magic
R. Lesses: Ritual Practices to Gain Power: Angels, Incantations and revelations in Jewish mysticism, M. D. Swartz: Scholastic Magic: Ritual and revelation in early Jewish mysticism, Shlomoh Musajoff: Merkabah Shelemah
(Hebrew)Peter Schäfer: Synopse zur Hekhalot Literatur

Ritual Evocation of the Archangel of the Presence: How to Have Coffee with Metatron was originally published on The Hidden Left Hand

DO THE GODS EXIST? And how many of them can I cram into my star wars lunchbox?


The Tao is above existence and non-existence.
Existence is for men who use words But the Tao does not use words.
It is as silent as a flower.
Words come from the Tao—the Tao produces words,
But it does not use them.

In the trial scene in Alice in Wonderland, the White Rabbit read an obscure verse which was apparently quite irrelevant to the case. The King triumphantly exclaimed “That’s the most important piece of evidence we’ve heard yet”. Alice flatly contradicted him and said, “I don’t believe there’s an atom of meaning in it”. The King then said, “If there’s no meaning in it, that saves a world of trouble, you know, as we needn’t try to find any”.

I might make a similar comment about the Taoists. Since the Taoists make no claim that the Tao exists, or if the Gods are real or not.This saves me a fuck load of trouble in trying to prove that the Tao exists, or if Demons and Gods are real and have a separate reality from our waking lives. This is common sense at its highest! If they are or aren’t real, do you think they give a tired shit if you believe in their reality or not? Just compare the situation with the history of Western religions thought!


By Zeus’s Nut-sack, the amount of debates, battles, bloodshed and torture over the question of whether God does or does not exist! It has seemed to be even more than a life and death issue. At all costs, the Christian must convince the heathen, the pagan and the atheist that God exists, in order to save his soul. At all costs, the atheist must convince the Christian that the belief in God is but a childish and primitive superstition, doing enormous harm to the cause of true social progress.


And so they battle and storm and bang away at each other as the pagan community squabble about how this goddess could be the real form of that goddess, and only This true name is correct for That Sumerian Deity. Meanwhile, as a Taoist, I can sit quietly by the stream, perhaps with a book of poems and a cigarette, a cup of coffee, and some painting materials, enjoying the Tao to my hearts content, without ever worrying whether or not the Tao exists, because the Tao doesn’t give a fuck, and the main thing it wants me to learn in this life is that I shouldn’t care all that much either..


My, my, how very fucking persistent you are! Wipe the flecks of spittle from your mouth, my friend, you seem to have gotten quite excited.  Well now,let me get a cup of coffee and say a little more about this. The Taoist view is not like the Western agnostic who grants that either God exists or he doesn’t, but doesn’t know which. The Western agnostic will say, “By simple Aristotelian logic, we know that either God exists or he doesn’t, but we do not have
confirming evidence one way or the other. Hence our only rational recourse is to suspend judgment on the matter until further evidence becomes available.”


Now, as a Taoist, I see the matter quite differently. I do not “suspend judgement” as to whether or not there is a God; the question of the existence or nonexistence of the Gods simply does not occur to me, or if someone presents it to me, I regard it as vague, meaningless, somehow irrelevant and sort of odd. In this respect, I’m strangely like the Western logical positivist, though perhaps for different reasons, and without the super cool German formal logic and the theory of probability. If you asked a logical positivist whether or not the Gods exist, he would declare the question “meaningless”. He would first want the word “Gods” to be clearly defined. Now, if the question really has no meaning, as the positivist says, then I would be quite happy, since I can then reply, “If there’s no meaning in it, that saves a world of trouble, as we needn’t try to find any”.

At this point, you may be a bit irritated at me and say, “Stop evading the issue! Do the Gods exist or do they not? Is it something real or is it a mere fantasy—a figment of the imagination?”
Well now, analogous questions on existence have been asked in other areas and are equally futile. There has been, for example, much metaphysical controversy as to the existence of so-called universals—things like redness, triangularly, beauty, goodness, and so on. Does redness exist? If so, where is it, how much does it weigh, what is its shape, what is its colour? [Would you say that the color redness is itself red? Hardly!] Does redness really exist at all? Some may naively say, “Of course redness exists; look at roses, lipstick, certain apples, etc.” But this only means that there exists certain things which are red; it does not prove that there exists a certain entity called “redness”.



The question of the existence of such an entity has been a lively one in the history of Western philosophy. There are those called “Nominalists” who believe the answer is “No”. They, of course, admit the existence of particular things which are red, but they deny the existence of any entity called “redness”. They accept the word “red” as an adjective (since there are red things), but they deny any legitimacy to the use of the word “redness” as a noun. They would deny that the word “redness” has any actual denotation; they do not believe that “redness” is an actual name of anything. On the other hand there are those called “Realists” (sometimes “Platonists”) who believe that “redness” is indeed a legitimate noun—it is the name of redness. They also believe that the word “red” can be properly used both as an adjective and as a noun. It is used as an adjective, for example, in a statement like “This apple is red”; it is used as a noun in such statements as “Red is one of the primary colors”. And the realist believes that “red” is indeed a name; it is the name of the color red.


Similarly, the realist—nominalist controversy extends to other so-called “universals”. The realist like Plato believes in the existence of Beauty, Goodness, Truth, whereas the nominalist only believes that certain works of art are beautiful, certain acts might be labeled “good” and certain propositions are appropriately labeled “true”.
It might surprise some nonmathematical readers that such controversies exist even in the realm known as the foundations of mathematics. This field is erroneously believed by the layman to be settled and non-controversial. But this is far from true!


The so-called mathematical realist (or classicist or “Platonist”) believes in a world of non-linguistic mathematical entities such as “numbers, sets, functions, groups, topological spaces”, etc, and that it is the purpose of mathematics to discover and prove various statement about these entities which are true. On the other hand there is the so-called mathematical “formalist” who believes all these so-called mathematical entities are but figments of the imagination; the only reality is the symbols used to express them! So the interest of the mathematical formalist appears to be purely linguistic. For him, mathematics is but the study of strings of symbols called “formal expressions”, and of how they are to be manipulated according to the prescribed rules of the system under study; the expressions themselves do not express anything! And the formalist (like the nominalist) denies the existence of things like “numbers” as other than certain linguistic expressions.

We might similarly approach the problem of the existence of the Gods. There are perhaps those who would deny the use of the word “God” as a noun; they would refuse to believe in the existence of some “entities” called the Gods , but they would nevertheless accept as quite meaningful the adjective “Theistic”. It certainly should be obvious to all students of Occult thought—even those with absolutely no metaphysical commitments of any kind—that certain works are more Theistic than others. For example, it is generally conceded that old style Goetic Magic is
more Theistic than the art of Chaos Magick. Thus few will object to the use of the word “Theistic” though many might object to the word “God”.

Some of you may feel that I am still evading the issue of whether or not the Gods really exist. Actually Vincent, do you know, or are just fucking with us? I might say “Who the fuck cares?”… “But”, you might reply, “don’t you even have some personal opinion on the matter?”  Suppose you actually cornered me in my shop with a flamethrower and said to me point blank:  “Vincent, you Motherfucker! Stop equivocating! Do you or do you not believe the Gods exist?” What would I answer? This would depend on whether I happened to be in a more Western or more Eastern mood at the time I was asked, as I have a foot in both worlds. If I were in a more Western mood (and abided in the duality of existence versus nonexistence), then, since I tend to be a Platonist, I would probably answer, “Yes, the Gods exist, and they don’t believe in you”. But suppose I were in an Eastern mood? If you asked a Zen-Master whether the Gods exist, he would probably give you a good blow with his stick. Now I have a baseball bat, but being of a somewhat kinder disposition, I would probably just smile at you (perhaps in a somewhat condescending fashion) and offer you a cup of Coffee, perhaps a cigarette, and wait till you went away all mad and disgruntled.

Stay Gold Everyone, and Happy Holidays…..

Sources:  Logical Positivism (http://www.loyno.edu/~folse/logpos.htm), The Tao is Silent by: Raymond M. Smullyan, Nominalism and Realism by:Andrea Borghini

Art Source-The Council of the Gods by:Peter Paul Rubens

DO THE GODS EXIST? And how many of them can I cram into my star wars lunchbox? was originally published on The Hidden Left Hand

Negative Magic : Spellwork with Seneca




What’s the worse that could happen? Isn’t this what we ask ourselves over and over in our darkest hours? Many believe this is a bad thing and the power of positive thinking is king. But one man had a different outlook, and felt that by defining your fears and outlining your goals, you could gain great success. This man was called by the name of Seneca, and he was a Philosopher of Stoicism. Founded in Anthems by Zeno of Citium, Stoicism was one of the most popular and successful schools of philosophy, particularly in ancient Rome. But what does this have to do with Magick, you may ask? Well everything, Our lives revolve around the small things and the essence of magic is to get the small things in our lives to line up in a row so the big things that worry us so much don’t burn up in a house fire.

Seneca writes:

It is not that we have a short time to live, but that we waste a lot of it. Life is long enough, and a sufficiently generous amount has been given to us for the highest achievements if it were all well invested. But when it is wasted in heedless luxury and spent on no good activity, we are forced at last by death’s final constraint to realize that it has passed away before we knew it was passing. So it is: we are not given a short life but we make it short, and we are not ill-supplied but wasteful of it… Life is long if you know how to use it.

There are a number of stoic practices that you can use to improve your spell work. Let’s get Negative, shall we? One practice I’ve found that is extremely helpful is to take a white sheet of paper and on one side of it list the absolute worse shit that could happen in a given situation. Make it a situation that you want to happen, but are unsure of. Now go crazy, use realistic stuff, but also, what if polar bears steal a few school buses, drive to your house and kidnap you so that they can sell your organs on the black Market? It could happen, if you do the thing you want to do….Now next to these things write what you could do to minimize the damage that these horrible things could do to your goal.  You could get bear repellent and put tire strips in front of your house, for example.

So nothing is as bad as it looked from the start if you are prepared for it, and a bit of Pessimism goes a long way to building a better life and Magical Practice..

Seneca Wrote:

“Whoever does not regard what he has as most ample wealth, is unhappy, though he be master of the whole world.” Or, if the following seems to you a more suitable phrase, – for we must try to render the meaning and not the mere words: “A man may rule the world and still be unhappy, if he does not feel that he is supremely happy.” In order, however, that you may know that these sentiments are universal, suggested, of course, by Nature, you will find in one of the comic poets this verse;

Unblest is he who thinks himself unblest.

Or what does your condition matter, if it is bad in your own eyes? Back to the Spell, on the back of the page write what you could do to bring about the goal, and at the bottom of the Page write “Is this the Thing I Fear.” Now take the paper, Draw a Large Sigil on it with your eyes closed, thinking all the wile of the situation that you wish to unfold. Lastly, fold the paper and put it in a envelope, address it to yourself, put it in a book on a shelf, something you don’t plan on reading for a time.

This gives us the ability to periodically consider the bad things that can happen to us. Not to prevent them from happening,because they will happen but to make us value the things we worked so hard to get – our partner, our house, our job, etc. By consciously doing spellwork on what we stand to lose, we regain our appreciation on what matters most.

We could take this one step more and do work for something never having had, or something that we have not lost yet. When grieving, for example, if we are consumed by the loss, rather than mourning the loss of the loved one, we could do work for the fact that your mother is still alive and helping you today, and the death of your father is something to be celebrated. This replaces regret with positive emotions like gratitude.

” in your effort to attain sound understanding; it is foolish to pray for this when you can acquire it from yourself. We do not need to uplift our hands towards heaven, or to beg the keeper of a temple to let us approach his idol’s ear, as if in this way our prayers were more likely to be heard.” Seneca- Letter 41

I end this blog post with an Exercise that Seneca gave and I suggest that you do practice it after you have done the spell work above, it will make the work take root in your soul, and if done with a clear mind, give you a deeper perspective into your own Magical Practices.

“Set aside a certain number of days, during which you shall be content with the scantiest and cheapest fare, with course and rough dress, saying to yourself the while: ” Is this the condition that I feared?”– Seneca


Till next time everyone, Stay Gold.

Art Work- Negative by Vincent Piazza 2015

Sources:Stoic Philosophy of Seneca: Essays and Letters by: Lucius Annaeus Seneca (Author), Moses Hadas (Translator, Introduction)

Negative Magic : Spellwork with Seneca was originally published on The Hidden Left Hand

Blade of the Art : Magical Daggers and Spirit Blades

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Hello fine reader, recently on the interwebs I was having a discussion about a previous post I made on the use of Blood in Conjuration of spirits. A delightful young lady brought up the subject of blades used in such rites, and how often times they will pick up or self generate a spirit of their own. I’ve found this to be the case over time of use, and the lack of study of this property in the western occult community sorely lacking. So, where do we start our quest for the spirit blade? How about in our own backyard, in the most unlike of places, the Mormon church.

The Smith family dagger was listed in the inventory of Hyrum Smith’s “relics.” An authorized biography of Hyrum Smith described the artifact as “Dagger, Masonic [—] ten inch, stainless steel—wooden handle—Masonic symbols on blade” (Pearson Corbett, Hyrum Smith, Patriarch, Salt Lake City: Deseret Book, 1963, p. 453). Slides of the dagger were screened at the Sunstone Theological Symposium, August 24, 1985, Salt Lake City, Utah. Symbols on the blade are not “Masonic,” but they are used in ceremonial magic. One side of the blade has the seal of Mars. The other side of the blade has a symbol for the “Intelligence of Mars,” the zodiac sign for Scorpio and the Hebrew letters for “Adonai.” Occult books recommend the inscription of “Adonai” for those seeking a treasure-trove (Agrippa, Fourth Book of Occult Philosophy, 1655, p. 81; Ebenezer Sibly, New and Complete Illustration of the Occult Sciences, illustration opposite p. 1103; Francis Barrett, Magus, 1801, II:110). These magical signs were inscribed according to instructions for inscribing occult symbols (Henry Agrippa, Three Books of Occult Philosophy, London: Gregory Moule, 1651, p. 245; Barrett, Magus, I: illustrations opposite pp. 143, 174; Melton, Encyclopedia of Occultism & Parapsychology, vol. 2, p. 1179). Mars is the governing planet of Smith Sr.’s birth year (1771).

The dagger is claimed by historian D. Michael Quinn to be associated with the practice of magic:
The big problem for Quinn is that a dagger is usually just a dagger. Everyone in the nineteenth-century frontier had at least one, and most people had many. Some daggers were inscribed; others were not. Daggers were bought and sold just like any other tool and could easily pass from one owner to another. Given the data presented above, we do not know when, where, or how Hyrum obtained his dagger, or even if he really did. Since there is no documentation on the dagger until 1963, it could have been obtained by one of his descendants after his death and later accidentally confused with Hy rum’s heirlooms. We do not know what it meant to Hyrum (assuming he owned it).

Was it simply a dagger with some strange marks? Was it a gift to him from a Masonic friend? All of this is speculation—but it is no more speculative than Quinn’s theories. Whatever the origin and purpose of the dagger, though, it is quite clear that, based on the evidence Quinn himself has presented, it does not match the magic daggers designed for making magic circles nor does it match the astrology of any of the Smiths.
Hamblin concludes that,
[D. Michael] Quinn, and those who have followed him, have completely misunderstood or misrepresented the purpose of the dagger. The inclusion of the astrological sigil for Scorpio means the dagger was designed for someone born under the sign of Scorpio. None of the Smiths was. Therefore, it was not made for the Smiths. Quinn demonstrates no understanding of talismanic magic. The inclusion of the talismanic sigils for Mars means it was designed to grant victory in battle or litigation. It was not designed for ceremonial magic or treasure hunting, as Quinn claims. Quinn cites sources from after 1870 as evidence for what the Smiths supposedly believed, while completely misrepresenting those sources. The only possible conclusion to draw from all this is that the dagger was made for an unknown person, and, if it somehow came into the possession of Hyrum Smith, it was obtained secondhand with the engravings already made. This conforms with the late Smith family tradition that remembers the signs on the blade as “Masonic” rather than magical.

Was this just a tool of the Art by a practitioner of the time? It is said of the blade the often it shines in dark places and at times seems to move on it’s own accord in the vault where it is kept, but this is just rumor, and the Mormons are quite sensitive when it comes to talk of magic in their history, so we must move on to a more well known spirit blade, at least in the East.

One of the oldest types of ‘medicine tools’from the shamanic traditions in the Himalayas is the phurba (phurbu or phurpa).Known variously as a demon dagger, magical knife, thunder nail, or diamond
spike, this three-sided blade is a powerful ritual implement used by shamans, magicians, tantrikas (tantric practitioners), and lamas of different ethnic backgrounds and spiritual orientations.Considered the ‘centre of the
shamanic universe’ for practitioners in Nepal’s Katmandu Valley, phurbas are widely used among peoples such as the Tamang, Gurung, and Newari TibetoBurmese tribes. They are also used by Sherpas, and Tibetans living in exile in Nepal (Bhotyas) or elsewhere in the world. Hence, these implements are a product of thousands of years’ influence by Hinduism, Buddhism, Bon, and the earliest shamanic traditions. The roots of spiritual practices using
phurbas are very ancient. To a Himalayan shaman, everything approximating a phallic form can be thought of as
symbolising a phurba, including the actual shaman. In turn, all phurbas can be traced back to the creator-god Shiva’s sacred phallus or lingam, which represents the primal energy of the universe.


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The deity most commonly associated with and invoked by the ‘thunder nail’ is Dorje Phurba, whose name means ‘Adamantine Dagger’ and who represents primordial awareness. In the older Tibetan traditions, he is a wrathful manifestation of the water element and an important protector who pierces the ignorance that lies at the heart of all anger, hatred, aggression, fear, and pride. Later Buddhist traditions absorbed Dorje Phurba’s attributes and represented him as a wrathful form of Padmasambava, the Tantric Buddha who first brought the teachings to Nepal and Tibet. In this form, the phurba’s spirit is seen as helping all beings remove the deep-seated blocks that hindered their path to Enlightenment. Hence the phurba came to represent a wrathful form of the compassionate activities that are fundamental to all Buddhas, and to play a central role in meditative practices. In Nepal Dorje Phurba is seen as an important helper spirit for shamans. In fact it is said the every Dorje Phurba has a spirit come to reside within it at it’s moment of creation, and only by using it to destroy ignorance can you keep that spirit happy and well fed.

The last type of Spirit Blade I’d like to talk about today are the most compelling artifacts when it comes to the discussion at hand. I am talking of the Kris, a distinctive, asymmetrical dagger indigenous to Indonesia, Malaysia, Brunei and the southern Philippines. Both a weapon and spiritual object, krisses are often considered to have an essence or presence, with some blades possessing good luck and others possessing bad.
The kris spread from the island of Java to many parts of the archipelago of Indonesia, such as Sumatra, Bali, Lombok, Sumbawa, South Sulawesi, Kalimantan, and to the Southeast Asian areas now known as Malaysia, Brunei, southern Philippines, southern Thailand, and Singapore.






Keris blades are usually narrow and have a wide, asymmetrical base. Blade length is highly variable. The blade is made from different iron ores and often contains nickel. A bladesmith, or empu, makes the blade in layers of different metal. Some blades can be made in a relatively short time, while more legendary weapons can take years or even a lifetime to complete. In high quality the metal of the blade has been folded dozens or even hundreds of times and handled with the utmost precision. There are keris blades that purportedly carry the imprints of the smith’s thumbs, or even lips, which were impressed upon the blade during the forging process. The different metals used to forge the blade gives the keris its distinctive ‘watered’ appearance.

This is called pamor and is similar in concept to Damascus patterning on Indo-Persian blades and “hada” on Japanese blades. Blades are acid-etched after forging to bring out the contrasting patterns formed by the various metals used in the keris. Iron ore sources are rare in some areas of the Malay world, especially in Java. The keris-smiths, called Empu (for those highly skilled smiths in the employ of Kratons, who can pass down their title of Empu to their sons) or pandai keris (for smiths of varying skill levels, working outside of kratons), often use myriad types of metal ores that they can find to make the blade. There are tales of blades made from meteorite iron (rare and highly prized due to its spiritual significance and higher nickel content) to scrap metals from vehicles, tools, railway tracks, captured Dutch cannons and blades, and in recent times, bicycle chains. Keris blades can be straight or sinuous. With sinuous blades, the bends are called luks. Most keris have fewer than 13 luks and the number of luks should be odd, or the keris would be considered unlucky. The sinuous blade has become synonymous with the keris, especially today as it has become a popular tourist souvenir. In reality more than half of the old keris have straight blades. The luks maximize the width of wound while maintaining its weight.
A keris and its sheath have many parts. The names for these parts vary by region. The following terms apply mainly to the Javanese keris. ukiran – handle/hilt; patra – handle carvings (especially on Javanese ukiran); selut – metallic cap on the ukiran (not on all krisses); mendak – metal cup on the tang between the ukiran and the blade guard; wilah – blade; pocok – blade point; peksi – tang; ganja – guard/parrying structure; wrangka – the wide, top portion of the sheath; gandar – the narrow portion of the sheath; pendok – a metal sleeve for the gandar; buntut- end of the pendok.
The ukiran and the sheath are often made from wood, though examples made from ivory or covered in gold sheets could be found. Different regions in Southeast Asian produce different styles of wilah, ukiran, and sheaths. One beautiful material used for some ukiran and wrangka was fossilized mammoth molar, called “graham”.


Discussing the essence of the kris is a complicated topic. For the most part, blades were considered to almost be alive in some cases, or at the very least vessels of special powers. Often they are named and considered a member of the household. Krisses could be tested two ways. A series of cuts on a leaf, based on blade width and other factors, could determine if a blade was good or bad. Also, if the owner slept with the blade under their pillow and had a bad dream, the blade was unlucky and had to be discarded. However, just because a blade was bad for one person didn’t mean it would be bad for another. Harmony between the owner and the kris was critical.
It was said that some krisses helped prevent fires, death, agricultural failure, and myriads of other problems. Likewise, they could also bring fortune, such as bountiful harvests and the like. Krisses could also have tremendous killing power. Some are rumored to be able to stand on its tip when its real name was being called by its master. I’ve personally seen a Kris move across a table at the sound of it’s name, and have been fascinated by them ever since. Legends tell of krisses moving on their own volition, and killing individuals at will. When making a blade, the empu could infuse into the blade any special spiritual qualities and powers the owner desires. It is a goal of mine to have one made, or to learn to make one, but perhaps I overreach.
Because some krisses are considered sacred, and they contain magical powers, specific rites needed to be completed to avoid calling down evil fates. For example, pointing a kris at someone is thought to mean that they will die soon, so in ceremonies or demonstrations where ritualized battles are fought with real krisses, the fighters will perform a ritual which includes touching the point of the blade to the ground to neutralize this effect.


Lastly, I leave you with a Javanese folk story of Arya Penangsang, the mighty viceroy (adipati) of Jipang who was killed by his own kris called Setan Kober (“devil of the grave”). It was forged by Empu Bayu Aji in the kingdom of Pajajaran, and had 13 luk on its blade. Near its completion when the empu tried to infuse the weapon with spiritual power, he was disturbed by a crying demon (djinn) from the graveyard. As a result, although powerful, the kris had a temperamental evil nature that caused the wielder to be overly ambitious and impatient.

The story took place in the 16th century, during the fall of Demak Sultanate that had replaced Majapahit as the ruler of Java. Setan Kober was safely kept by Sunan Kudus, one of the nine Islamic saints of Java. However Sunan Prawoto, son of Prince Trenggana and grandson of Raden Patah, stole it and used it to assassinate his uncle Raden Kikin by the river. Since then, Raden Kikin is also referred to as Sekar Seda Lepen (flower that fell by the river). Raden Trenggana rose as a sultan and later after his death, was replaced by Sunan Prawoto. Kikin’s son, Arya Penangsang of Jipang with the help of his teacher, Sunan Kudus, took revenge by sending an assassin to kill Prawoto using the Setan Kober kris. Prawoto younger sister Ratu Kalinyamat seeks revenge on Penangsang, since Penangsang also murdered her husband. She urged her brother in-law, Hadiwijaya (Joko Tingkir) the ruler of Pajang, to kill Arya Penangsang. Hadiwijaya sent his adopted son and also his son in-law Sutawijaya, who would later become the first ruler of the Mataram dynasty.

During a battle, Sutawijaya stabbed Penangsang with Kyai Plered spear right in his gut. Arya Penangsang is bathing in his own blood, and his intestines were hanging from his open wounded stomach. However, because Arya Penangsang is a mighty fighter that possess aji or kesaktian (spiritual power), he keep fighting with an open wounded stomach. He encircled his hanging intestines on his kris hilt, and continue to fight. When trying to attack his opponent, the reckless, fierce and impatience Panangsang pulled his Setan Kober off its sheath, foolishly cut his own intestines, and finally died.

The Javanese tradition of putting jasmine garlands around the kris hilt, especially on groom’s kris during the wedding ceremony, is said to originate from this tale. It is to symbolyze that the groom should not be reckless, easily get angry, impatient and abusive like Arya Panangsang. To replace the intestine, the kris is coiled with a floral garland of jasmine chain that resemble intestine. The jasmine is to symbolize sacredeness, patience, grace, humility, kindness and benevolence, the qualities lack in Panangsang. However another source mentioned that actually Sutawijaya admired Penangsang’s fighting spirits, still fighting although his intestine encircled around his kris. Impressed by Penangsang’s deed, later he command his male descendants to follow his step, adorned the kris with “intestine” made from the chain of jasmine, as a symbol of bravery.

I hope you have enjoyed this study, look for more to come on this subject in upcoming posts! Stay Gold everyone…

Sources : http://en.fairmormon.org/Question:_Was_a_%22magic_dagger%22_once_owned_by_Hyrum_Smith%3F, http://www.3worlds.co.uk/Articles/Phurbas.pdf, http://www.baliblog.com/travel-tips/bali-travel/balinese-culture/the-sacred-kris-indonesian-traditional-knife.html, https://en.wikipedia.org/wiki/Kris

Blade of the Art : Magical Daggers and Spirit Blades was originally published on The Hidden Left Hand