: An advanced study on Aethyric Evocation :

 

Arbor de Magistro is the culmination of over a decade of intensive practical application. It is first and foremost a grimoire, a handbook for those seeking guidance into the realms of Aethyric evocation, but it also contains initiations. These initiations follow the premise that the Third Order work be devised by the Student. And, while anyone can proclaim themselves as a Magister, this book provides a glimpse into a formula devised based on an in-depth study of Thelema and Golden Dawn.

The system presented in this volume uses the Enochian Aethyrs, which are regions of consciousness making up the known universe. Traditional evocation does not utilize the Aethyrs, nor does classical Enochian make use of the circle and triangle of Art. In this system though the magician makes use of all these tools. The final goal behind Arbor de Magistro is to provide a new system of evocation fusing Enochian (Aethyrs) and Solomonic Magick (Goetia).

According to the author of this volume, Nikolai Saunders, “The Evocation of Spirits on different planes allows us to see them in different environments throughout the Universe. While the initial experiences with the Aethyrs should incorporate the governors as the spirit-guides, much can be gained by using this system to evoke a spirit like, for example, Lucifer from Grimoirum Verum in tandem with, or rather inside the 10th Aethyr of ZAX. The spirit can present an alternate viewpoint to these landscapes. Aleister Crowley and Victor Neuberg paved the way for this style of evocation with their “Evocation of Choronzon”, published in The Vision and the Voice. While this ritual is different in that Aleister Crowley invoked the tenth Aethyr in tandem with Neuberg, while Victor performed the evocation, there still are some similarities between the two methods”.

There are vast, unresearched possibilities within this new synthetic system. With 91 governors and 30 Aethyrs we have about 2700 different combinations of spirit and Aethyr. Add in the Goetia and we have 72 spirits and 30 Aethyrs yielding approximately 2100 possibilities. Combining the two, we come up with around 5000 different combinations of spirit and Aethyr.

Arbor de Magistro is a grimoire in the purest sense of the word, and as such it includes some detailed examples of evocation in the Aethyrs. It is though an advance volume and thus requires the magician to have previously worked with the Aethyrs, if one is to make proper use of the rituals described in this volume.

This volume comes with several original illustrations and sigils that will facilitate the use of the rituals described within it.

It is from the blood of the Mother that we draw a synergistic vortex of energy with the spirits and the forces of the Aethyr invoked. This blood unites the magician and spirit and makes use of the sinister formula of the Chaos Therion current.

 

Table of Contents:

General Commentary

Introduction

The Grimoire of Aethyric Evocation

Appendix I

Appendix II

The Aethyric Rites

The Invocation of Tiamat

Weapon Consecrations
The Rite of the Abyss

Outer Order Initiations

Sex-Magick Rituals

Conclusion & Final notes

Glossary

Addendum

 

You can find a sample chapter here, and images of both the Magister and Regular editions here.

Arbor de Magistro is available in two different editions; the Regular Edition, limited to 300 copies, and the very special Magister Edition, limited to 60 copies.

Regular Edition: These hardcover copies are bound in black Senzo, with the Tree of the Master hot-stamped in matte gold on the cover, finished with black end-papers and hand-sewed spine.
Specifications: Octavo size (148x210 mm.), 115 g. voluminous two side-coated white paper. 120 g. black end- papers, hardcover bound in black Senzo. 208 pages.

Magister Edition: The copies of this luxurious edition are bound in dark grey leather, with the Tree of the Master imprinted on the cover. The copies are finished with black end-papers and hand-sewed spine with a ribbon bookmark. Each copy comes inside a special Oak box, hand crafted and sigilized. There are 6 different sigils, each one of them belonging to a Spirit the author has a working relationship with. These sigils were derived from his initial work with them, PACASNA being an exception. They are presented in the following order:

- Copies 1 to 10 are marked with the sigil of PACASNA
- Copies 11 to 20 are marked with the sigil of THOTANF
- Copies 21 to 30 are marked with the sigil of VALGARS
- Copies 31 to 40 are marked with the sigil of LUCIFER
- Copies 41 to 50 are marked with the sigil of BEEZLEBUTH
- Copies 51 to 60 are marked with the sigil of ASHTAROTH

The boxes are hand-made specifically for each book, with hinges and a lock. The wood is lacquered and finished in matte. The interior of the boxes are lined with grey silk to protect the book, and have a ribbon to facilitate the extraction of the volume. Each box has its copy number carved on the back.

Specifications: Octavo size (150x212 mm.), 115 g. voluminous two side-coated white paper. 120 g. black end- papers, hardcover bound in leather. 208 pages. 

 

The author, Nikolai Saunders, has been actively practicing magic since 1999. He began evocation early in his career, being young and enthusiastic. He has worked through several grimoires at this point: Lemegeton, Grimoirum Verum, the Sworn Book of Pope Honorius, and the Heptameron to name a few. He reached Sovereign Prince of the Rose-Croix of Heredom in the OTO and was an ordained priest in EGC. Currently, he is part of a Golden Dawn group, working through the outer order grades.

He has written articles published internatly for the OTO, as well as for Pillars II and the forthcoming Qlipphoth Opus IV.

 

What follows is a small interview with the author:

- Greetings Nikolai! You are a newcomer in the occult scene as an author, but as a practitioner you have been around for a long time. Could you tell us a bit about your background as a practitioner, and why you decided to start writing about your experiences?

Hello, thank you. While I am now steeped in specifically WesternOccultism, this was not always the case. In my youth, I experimented with Shamanism because my father was a linguist who worked with First Nations people transcribing their languages. I figured that this was a good natural area for investigation; however, I was young and not terribly involved. Although I had never read that much during my childhood regarding the Royal Arte, I was definitely aware that magick was real and that there was an intangible world beyond. I was given a Rider-Waite tarot deck at age seven, but was given no instruction as to its use. I was raised in a predominately non-religious household, but I had taken up meditation so I had a connection to God through mysticism, which wasn't really that advanced.

Upon maturity I began to investigate the Golden Dawn because I had a roommate who was a member and we were talking and he asked if I was interested. My roommate and I began to read similar books, as we would go to the bookshops together. The group was interesting, but I was also given a Thoth tarot deck by my sister for Christmas. In the end, the specific Golden Dawn Temple did not want to allow me to participate in multiple groups saying it would be a conflict of interest. Meanwhile, the OTO group I had contacted said that there would be no problem. So I went with OTO. This put me in contact with some interesting people. I also became interested in the A.'.A.'. at this time but had not enough knowledge and discipline to enter into a formal relationship. However, as a result of my friendships within the OTO I was able to have long conversations with a Brother who had lots of practical experience with things like evocation, and invocation (Goetia and Enochian, etc.). After working Liber Samekh for a period of time I began to evoke. Reading “My Life With the Spirits” was also influential, as the stories had a way of making ritual accessible. From previous arrangements I was able to devote much time to study and practice, as I was only working part-time and because I was raised in an academic household I possessed the discipline necessary for long periods of study.

After a Goetic evocation I moved cities and began to connect with some of the local people. Some of these people were also in the OTO. Some of the people in the OTO were also interested in the Golden Dawn. So I became interested in that system again, as well. Although, I joined a lineage of A.'.A.'. and was given the Word of the Aeon I did not pursue this to the extent I would have liked. The OTO's internal politics were a stumbling block for me, and as I did not have enough time for both orders I chose to work with the OTO instead. I was doing a fair amount of solitary practice at this time, as when I discovered evocation (about 15-16 years ago now) I became fascinated. Once the door opens, it can not be closed, it becomes part of one's being or raison d'être. This occured for me at 24 when I evoked several spirits from the Goetia. My technique was nowhere near perfect; for example, I was unaware of the phase of the Moon. However, I was able to bind it at the proper time, etc. Unfortunately, there was a struggle that was unnecessary in that I was nowhere near the Adept level of spiritual awarenesss. Yes, I had some contact with my Holy Guardian Angel but was not at Knowledge and Conversation. The Enochian system of John Dee was something that one of my friends was strongly into and in '99 I started experiments. I descryed the thirty Aethyrs in thirty days (without checking my journals) in '03. And I was able to work through the tablets in between the spaces. My Fraters (Amon Ra and YshY) were able to assist me in this.

Anyway, I have been doing this awhile, so I decided to write about it.


- Obviously Aleister Crowley is a big influence in your work, but what other magicians have influenced your magical working?

Eliphas Levi, MacGregor Mathers, William Wynn Wescott, Frater AchAD, John-Whiteside Parsons, Israel Regardie, The Writers of the Grimoires, Trithemius, Agrippa, Simon Magus, Peter De Abano, The Alchemical Writers (to a lesser degree), Boehme, Kenneth Grant... These are just some.


- You have been part of a magical order during most of your life as a magician. How important do you think it is to belong to such groups? Is it possible to properly practice ceremonial Magick as a solo practitioner?

I think you can do both, the social aspects of the Orders are nice. And while it is true that you can accomplish much in a group, the individual possesses a focus that a group dynamic does not. Problems within groups such as gossip and political machinations do not exist when one is working in a solitary environment.


- When you were writing Arbor de Magistro, who did you have in mind as a potential reader? Did you write it mostly for yourself and then thought other could find it useful, or was it always intended to be shared?

It started with the Grimoire of Aethyric Evocation and evolved from there. I think once I figured out that system I decided I should share it; I was not sure how, as the other work was something that I was not so sure about. The Great Rite was something I submitted to a publisher and I received a favorable response, this lead to an article being published in Pillars II. That was an initial foray into Ritual as I decided I would rework some of the Mass of the Phoenix. Later I submitted a ritual to Edgar Kerval and he expressed an interest in publishing it. So, I decided that perhaps, if some of it was worthy the rest must be okay too.


- Arbor de Magistro is an advanced grimoire, with most of the rituals (if not all) requiring the magician to have previous experience in evocation and Enochian Magic. Do you think only veterans can benefit from Arbor de Magistro, or is there anything a relatively new practitioner could find useful?

No, sorry it is not for beginners. I would recommend other books for that. However, it does make a good intellectual read, and for those interested in some Enochian / Goetic Magick in the form of a grimoire it is a good choice. If you have some familiarity with the subjects you will understand it; if you have a group or coven the Aethyric rites can be accomplished. If you are beginning at evocation and invocation in the form of Enochian consider it an investment to work towards.


- Arbor de Magistro has many rituals written both in Latin and Enochian. Although they all come with their English translation, in your book you explain the importance of performing these rituals in what for most of the readers will be a totally foreign language. Could you talk us a bit about why you think it is important to do so?

This is explained in the book and I do not want to ruin the surprise, but yes of course; Grimoire refers to the word grammar. If we speak in a specific grammar, perhaps we should also use the language indicated by the book. There are very specific reasons, one of which, has to do with the eggregore. The use of foreign languages detaches some meaning from the words- Although the Creator understands all, the magician enters into a trance state from speaking a foreign language. Therefore it is useful in attaining Trance, which is a prerequisite to travelling in the spirit-vision. For those who have not done so let them compare an evocation in English and an evocation in Enochian. Let them evoke the same spirit and compare results. There will, assuredly, be differences besides those already anticipated. Also when one speaks to a spirit in a specific language the spirit is then addressed in a manner similar to their native tongue. For Governors this is Enochian, for example. The meaning is that they resonate more closely with the conjuration so the work is already more harmonious in nature.


- Was it a natural step for you to start using traditional evocation combined with the Aethyrs? How did you find out this was a possibility? Which combinations (Spirit + Aethyr) have been the most rewarding for you to work with?

Yes; it was more of a re-creation of Aleister Crowley's Evocation of Choronzon, in that Aleister Crowley and Neuberg used an Aethyric invocation and an evocation in the same Rite. I began to understand the methods based on years of reflection. This was performed over eight yeas ago. Therefore, I have had time to reflect on the original formula. Aleister Crowley did not evoke Governors or Spirits from the Ars Goetia in the Aethys, however.

I began to evoke over a decade ago now and sigils were always appearing in dreams and visions. I realized that they could be linked to my workings. I produced a personal grimoire in my private library with these sigils. From there I began evoking servitors because I asked to receive names. Some of these, like Nomimon, were servitors. This led me to the sigils of the Governors on the Watchtowers. Because I had evoked from both my grimoire and the servitors and was successful I was aware that certain different spirits can be evoked. The initial foray was evoking a governor, it was VALGARS. I performed an evocation. I took the Goetia and read the first conjuration in Enochian omitting a very few key words and it/he appeared. The thing I got was that I could invoke the environment as well. However, it took me awhile to theorize because I did not want to invoke Valgars in LIL so I chose TEX. This was before I made the Circle if Daggers, etc. I used a Solomonic Circle and it worked. This lead me to the GV and then after I realized you could evoke Devils and Demons (i.e.), Lucifer and Balam in different Aethyrs it was game over. Time to write. PACASNA and ZID are perfect, especially for the Great Rite.


- Do you think this is a subject you have explored deeply enough with Arbor de Magistro, or you expect to be able to publish more about you investigations?

I will publish more. However, the Arbor De Magistro is an unique work and hopefully will stand on its own.

- Thank you for your time!

Thank you.