Invocation of Divine Guardianship - Rite Two (Kamael)

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Invocation of Divine Guardianship - Rite Two (Kamael)

#1 Postby Tau Malachi » Sat Aug 26, 2006 11:02 am

Invocation of Divine Guardianship: Rite Two

Michael is called the “commander of the celestial hosts,” but Kamael is called the “champion of God,” the great guardian of the assembly of the faithful and elect. Kamael presides over the order of the Seraphim, which is the order of angels said to enter and abide in the inmost presence of God; thus Kamael presides over the hosts that serve as the “royal guard” of the Divine Order. Therefore Archangel Kamael is invoked by Templars when there is a need for greater guardianship and purification, or when confronting very powerful dark and hostile forces. However, as Kamael is the manifestation of Gevurah (Severity, Rigor or Judgment) at the level of Beriyah, traditionally a Templar will enact some form of self-purification before invoking Kamael, “the burner of God” or “fire of God,” for Kamael is an intense archangelic presence that reflects the karmic continuum of those to whom he appears. Thus a cycle of self-purification and banishing is taken up by Templars as part of the continuum invoking Kamael, and they look to see that they are honoring their vow and walking in a sacred manner before invoking him.

Like the invocation of Archangel Michael for divine protection, the invocation of Kamael can be performed as a meditation or as a ceremonial gesture, thus, just as with the invocation of Michael the sword of the Templar may be drawn and used as a physical talisman of the continuum of guardianship. Likewise, on some occasions the Templar’s altar may be draped in red cloth and five red candles may be placed on the altar, and in place of the cross a pentagram might be put on the altar for an invocation of Archangel Kamael – when this is done the altar is left in this way for three days and each day the invocation of Kamael is performed.

The Rite of Invocation:

At the outset a banishing ceremony is performed, manifesting the sacred circle. (This may be accomplished inwardly through visualization of light-body emanation if the invocation is to be performed as a meditation – all ceremonies can be performed as meditations in this way.)

Then the Templar abides in prayer, preparing her or himself for the invocation (psalms or other scriptures may be chosen to be read).

When the Templar is ready, they envision their body as though formed of transparent crystal, with empty space inside and with the Spiritual Sun shining in the place of the heart; on the surface of the body they envision a subtle fire or energy in free motion, and they envision a great sphere of flaming fire surrounding them – this light and fire dispel all inner negativity as the Templar takes up the chant: Adonai Yeshua; Shekinah Ha-Messiah, aware of their innate union with the Holy Lamb of the Apocalypse.

Then, in the same way as in the invocation of Michael for divine guardianship, the Templar emanates as the Archangel Kamael – but a focused force of emanation is envisioned up through the top of the head, like a solar flare bursting forth from the Spiritual Sun in the heart.

Visualization of St. Kamael:

Kamael is a fierce and fiery presence, appearing in human form, clad in what appears like bronze armor, bearing a sword and a spear – the sword is flashing fire, like a bolt of lightning held in his hand, and the spear is a rod of unquenchable fire; there is a plume of flames coming out the top of his helmet and the visor of the helmet is down concealing his awesome and dread countenance, but hints of a fiery light shine from within. He has two great and powerful wings, with celestial fire shooting through them, and rides upon a seraf in the form of a great fiery winged serpent (dragon). There is an awesome and terrible aura of flames about him, such as no evil spirit can endure. Kamael has no sheath for his sword, for he is “pure judgment before which no evil can stand.”

Arising as Archangel Kamael the Templar is aware of her or himself as “fire consuming fire,” the Shekinah of the Holy One as a “Man of War,” and from that fire in their heart they envision four great serafim emanating to the four directions in the form of fiery winged serpents (dragons) facing outward. With the emanation of the four serafim they envision a great circle of flames spontaneously appearing – it is a “vision of judgment,” all manifest as the most subtle translucent light.

(Above the Templar arising in emanation body as Archangel Kamael, in the advanced practice there is a visualization of the Holy Lamb of the Apocalypse, enthroned on the Book of Seven Seals, held on the lap of the Holy Mother – she wearing an outer robe of black and an inner robe of crimson red, with a veil over her head and a golden crown on the veil with a great ruby in the center of it. This image is envisioned as spontaneously appearing as though from “thin air.”)

As Kamael, with five serafim, the Templar takes up the chant: Elohim Givor; Ish MiYLCHaMaH; DaYYan (Mighty God; Man of War; Judge)

As the Templar chants they envision the radiance of light and fire increasing within and all around, and flames of fire shooting forth, like vast solar flares, into all directions of infinite space – fire consuming all that is not like unto itself, devouring all negative forces that it touches, incinerating whatever it touches in an instant.

Then, as Archangel Kamael with hosts, the Templar takes up the traditional chant of Kamael: Ha Ka Yo Ma Sa Ka Ma El. (Alternatively, the outer version of the chant could be used: Ah Ya Ko Ma Kamael.) With this chant the Templar envisions bursts of fiery light going out into all directions of endless space, like spherical waves of fiery light, but in rapid succession – the pace increasing with the continued chant until there is one great flow of fiery light filling endless space. At the same time, lightning is envisioned flashing forth from the sword, striking any shade or shadow directly.

(In emanation body as Kamael a dark and hostile force may be struck with the power of the wings, sword, spear or gaze of the Great Angel; likewise they may be struck by the power of the gaze, breath, wings, claws, or tail of the holy serafim. Striking with wings the Templar intones “Ha,” striking with sword they intone “Ka,” striking with spear they intone “Yo,” and striking with gaze they intone “Sa.”)

When all is accomplished, endless space being purified of all negative forces, the Templar envisions the circle of fire dissolving into the four great serafim, and the four serafim dissolving and pouring back into their own heart center as Archangel Kamael; then they envision their emanation body of Kamael dissolving and pouring into the heart center of their transparent light-body.

Then the Templar takes up the chant: Yeheshuah-Yehovosha, aware of their innate union with the Risen Messiah and entering union at the fruition of the chant.

(In the advanced practice, at this point, the Templar performs a transfer of consciousness, envisioning the dissolution of their aura of flames into the transparent light-body and gathering their consciousness into the Spiritual Sun at the Heart, then envisioning the Star Center shooting up out of the top of the head into the image of the Holy Lamb above. When the transference of consciousness is complete, as the Holy Lamb of the Apocalypse, the Templar envisions her or himself dissolving into the Clear Light Ground, disappearing like a rainbow in the sky! This is called “supreme purity” and is perfect peace – repose.)

When the movement is complete, the Templar gives praise and thanksgiving to El Elyon, and to the Virgin Mother and the Holy Lamb, and remembers the blessing that Melchizedek spoke upon Abram when he returned from his battle with the kings of Edom; then the Templar places the Holy Seal on the rite, dedicating the merit. This concludes the practice of invoking Archangel Kamael for divine guardianship.

(This practice of Kamael is extended as invisible spiritual assistance to others in the same way as the practice of Michael.)

If one studies and contemplates the invocations for “divine guardianship” with Michael and Kamael one will find that they have a deep mystical intention, as well as their stated theurgic intention, for they are practices of *self-purification and union* that are frequently used as daily practices by Templars in their Self-realization process. Typically, first a new Templar initiate will learn the practice with Michael, and once skill is gained with that practice they will take up the practice with Kamael, then, perhaps, they may take up the practice of Kamael in wrathful emanation – the three representing cycles of self-purification, each more intensive than the other.

As discussion arises regarding these practices teachings and oral transmission associated with them can be drawn out in due season – for now, no doubt, what has been shared is enough to start with.

May we realize the profound truth of “No Judgment”; amen.

Blessings & shalom!
Tau Malachi
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Ecclesia Pistis Sophia

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Re: Invocation of Divine Guardianship - Rite Two (Kamael)

#2 Postby Anna » Fri Jan 10, 2014 8:21 am

Blessings in the Light of Messiah!

Is the spear of Kamael the Spear of Destiny that is described in the Order of St. Uriel?
Also, since there are four weapons of St. Kamael, each of greater intensity, I am wondering if these also correspond to the four directions of sacred circle. Any insights and teachings that could be shared here would be greatly appreciated.

May all beings be led into deeper purification, drawn up in the Great Liberation.
Shalom!
Anna

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Re: Invocation of Divine Guardianship - Rite Two (Kamael)

#3 Postby Tau Malachi » Fri Jan 10, 2014 11:57 am

Shalom -

Yes, the Spear of Destiny is attributed to Archangel Kamael; as the the four weapons, each has greater intensity because they correspond with the Might of God in the four Olamot, channeling the corresponding power of the Sefirot, and specifcally Gevurah, in each Olam.

Blessings!
Tau Malachi

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Anna
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Re: Invocation of Divine Guardianship - Rite Two (Kamael)

#4 Postby Anna » Tue Jan 14, 2014 3:27 pm

Shalom!

It is my understanding that the Olamot from Atzilut to Asiyah also correspond to mind, thought, speech and action. Considering that the path is all about purification, it certainly seems that this rite, where the initiate emanates as Kamael and may utilize these four weapons, is one of deep purification-- of inner and outer space, purification of mind, thoughts, speech and action. This would make sense for followers of the Way, for in our teachings we hear that Tau Elijah stressed that the path is all about purification.

Is there correspondence of these weapons to the parts of the soul? If so, this brings up incredible depths of purification that affect souls on every level, throughout and beyond space-time.

May all beings receive their liberation in the Holy Light!
Anna

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Re: Invocation of Divine Guardianship - Rite Two (Kamael)

#5 Postby Tau Malachi » Wed Jan 15, 2014 9:48 am

Shalom,

If we were to assume Kamael corresponded with yechidah, then the four weapons might be contemplated in correspondence with the other four aspects of the soul as they correspond with the Olamot.

Always, in any spiritual work of purification, or banishing, the purification of the inner space and outer space are inseparable, for it is through inner purification, or self-purification, that we are empowered to any outward purification or banishing of klippot, or unclean and evil spirits.

Blessings!
Tau Malachi

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