Guardians of Children & Escorts of the Shekinah

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Tau Malachi
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Guardians of Children & Escorts of the Shekinah

#1 Postby Tau Malachi » Wed Oct 10, 2007 2:52 pm

Guardian Angels of Children & Escorts of the Shekinah

The legends of Lilith as the first wife of Adam are rich with meaning, for as the Wrathful Emanation of the Shekinah, Malkut, it suggests the ferocity and tumult of the development and evolution of humankind from the bestial realm, and it also alludes to a relationship with the Divine based upon fear and appeasement of the mysterious and threatening forces of nature common in early or primitive religion. Likewise, the legends of her rebellion against a completely submissive relationship with Adam suggests the inequality and domination by way of physical strength of male over female during the initial emergence of humankind from among beasts – an inequality that we still labor to rectify; aside from the metaphysical implications, it suggests some intuition in the ancient psyche of the material evolution of life from which humankind has arisen.

In legends Lilith leaves Adam because she refuses to be a submissive wife, instead preferring to go out into a self-imposed exile in the wilderness of the desert. There, in her frustration and rage, she relates with the Serpent and is said to breed shedim, demons. God sends three angels to her as emissaries to pacify her anger and call her in from her exile, Sennoi, Sansennoi and Sammangelof; but she refuses to return to Adam so long as circumstances of inequality remain. Thus, in the presence of the three watchers she speaks of vow for herself and her children, essentially vowing that she and her children will cull the weak from among the children of Adam, but preserve the strong, seeking to slay the firstborn of Adam and the children of all who do not cleave to the Holy Shekinah – in this way, though she will not return to Adam, she will honor and serve the Holy One, facilitating the guardianship of Creative Evolution, the Ratzon of Elyon.

Lilith, of course, is a very enigmatic, sophisticated and complex personification within the tradition, for on the one hand she is a Holy and Divine Partzuf representing the Wrathful Emanation of the Holy Shekinah or Malkut manifest under the dominion of Gevurah-Judgment; hence, the Shekinah appearing with the angels of wrath in service the Ratzon of Elyon, the Most High. On the other hand, she is also the Mother of Demons, the adverse or impure manifestation of Malkut (Klippah Malkut), representing the Feminine Presence of the Other Side, the Dark Side. This reflects the mysterious and enigmatic role of darkness and chaos in the divine play of creative evolution, the matrix of creation – a principle that appears to both serve and oppose the Divine Intention.

The moral of the story is that the reality and truth of apparent darkness and chaos, or evil, is not so simple, and that, in fact, as paradoxical as it may seem, as much as oppose the Divine Intention, darkness and chaos also serves to fulfill the Divine Intention.

This same great enigma is reflected in another legend in the tradition concerning King Solomon and the building of the Temple of Solomon, for according to the Midrashim as an esoteric sage, Solomon had complete knowledge of the Magical Kabbalah and was an accomplished wonderworker. Thus, when it came time to build the holy temple of God he called upon shedim, demons, and bound them into the service of building the holy temple in Jerusalem; according to the masters of the tradition, his power to do so was based upon his knowledge and understanding of Lilatu and her vow for herself and her children. This legend gave rise to an entire expression of Magical Kabbalah in the tradition called the “Art of King Solomon” (or “Solomonic Art”) as expressed in a veiled form in the Greater Keys of Solomon and Lesser Keys of Solomon (Goetia), two famous medieval texts.

In either case, whether as the Wrathful Face of the Holy Shekinah or as the Feminine Presence of the Other Side, Lilith represents an adverse or inauspicious manifestation of Malkut, the Divine Presence. Sennoi, Sansennoi and Sammangelof are angels invoked by wonderworkers of the tradition when there is an appearance of an adverse or inauspicious manifestation of the Shekinah, whether as a radical movement of Gevurah-Judgment in the people and the land, or as ill-fate and danger threatening little children. In other words, they are invoked as escorts of the Shekinah returning from her exile amidst tribulation and as guardian angels of little children.

An example of an occasion when a wonderworker might invoke these three watchers as escorts of the Shekinah seeking to mitigate Gevurah-Judgment, it might be following a great disaster in their land, and one that took many lives swiftly. Essentially, such events reflect the energy or karma of the people and the land, and when such disaster strikes fear and all manner of negative thoughts and emotions are invoked in the people as they struggle to cope with what has happened – the intention is not an appeasement of divine wrath as in primitive religion, as though what’s happening is something separate and apart from us, but the intention is to bring about a shift in the energy or karmic matrix of the people, which in turn corresponds to a shift in the matrix of psychic and spiritual forces.

*The events surrounding 9/11 are an excellent example of circumstances that might inspire this kind of sacred ceremony.

An example of when a wonderworker might perform a special invocation of these three watchers as guardian angels of children would be a situation in which the lives of little children are threatened by some form of illness or violence and there is a need to shift the karmic matrix surrounding the child and family.

In either case, it is a response to an apparently inauspicious manifestation of the Divine Presence – Malkut, a spiritual labor seeking to mitigate Gevurah-Judgment with Hesed-Mercy; hence, seeking to shift the Matrix of Spiritual Forces moving within and behind an appearance of ill-fortune.

Here we may give an example of two sacred ceremonies invoking Sennoi, Sansennoi and Sammangelof; one invoking them as escorts of the Holy Shekinah in a time of tribulation and another invoking them as the guardian angels of little children.

Ceremony of Escorts

If and when a tzaddik or wonderworker of the tradition perceives Gevurah-Judgment moving among the people and in the land they may call the Community of the Faithful and Elect to take up a continuum of purification, confession and repentance, on behalf of the people and the land – all their relations. Thus, the holy tzaddik or wonderworker, along with their spiritual companions, will shift their continuum of daily prayer throughout the week, seeking to invoke the mitigation of Gevurah-Severity with Hesed-Mercy, making special offerings and enacting spiritual works of purification.

In the midst of the appearance of a radical movement of Judgment or inauspicious manifestation of the Holy Shekinah, or in any spiritual work seeking to shift the larger matrix of psychic and spiritual forces among the people, it is not the labor of a single individual acting alone in the Light Continuum, but is the labor of an entire spiritual community – the Living Sacred Circle. Thus, a generation of merit or light-power by the assembly is needed if a holy tzaddik or wonderworker is to perform a sacred ceremony seeking to shift the balance of the play of spiritual forces – drawing upon the positive energy generated by a larger group of initiates, only then may they be able to work a wonder for the people.

The continuum of prayer and invocation begins on a Monday with morning prayers and the vigil is kept throughout the week until the Eve of Shabbat, the time of going out to receive and welcome the Queen of Shabbat, the Holy Shekinah; throughout the week the tzaddik will seek to look and see what must be done, and will inquire of the Holy Spirit and Divine Powers, seeking a vision and guidance – whatever is asked of them by the Divine Powers they will do, and whatever might be done by the assembly they will communicate to their companions, calling them to attend to whatever they can.

*The tzaddik or wonderworker may enact a continuum similar to a vision quest during the week, or they may go on walks of power, visit places of power, create Sacred Circles, or go visit the Light Wheel, all as inspired by the Holy Spirit, all as is called for in the Light Continuum.

In this process, throughout the week, everything needed for the sacred ceremony will be gathered and prepared, including a talisman of the three watchers to be invoked as escorts of the Holy Shekinah, their names being placed upon it, along with those of the three archangels.

*There are many forms this talisman may assume – it may be a power bundle, a disk with a sacred seal on it, a special scroll, or so on; for the purpose of this ceremony it will be buried in the earth once the rite is performed.

On Saturday, following morning prayers, the tzaddik or wonderworker will go out with helpers to create the Sacred Ground for the ceremony – six stones will be gathered in a sacred manner, brought to the Sacred Ground, and they will be purified and consecrated by way of a baptism and chrism. Then, with a prayer sword they will engrave three concentric circles on the earth, with a Sacred Hexagram drawn inside of them, oriented along the south-north axis. The circles will be traced from the inmost to the outermost, the first with sacred chants or prayers for divine protection, the second with sacred chants or prayers for the mitigation of judgment, compassion, and the third with sacred chants or prayers for mercy – the kavvanot being Gevurah, Tiferet and Hesed, respectively. The hexagram will be traced with the Shabbatai point south and Levanah point north; as the Shabbatai triangle is traced sacred chants or prayers to the Heavenly Father will be sounded, and as the Levanah triangle is traced sacred chants or prayers to the Earthly Mother.

*White flour is then pour over the lines that have been engraved on the earth in the same order they were traced, and as the sacred chants during tracing them were oriented to the Holy One, so now they are oriented to the angels of the Holy One.

Outside of the Sacred Circle the stones will be placed at the points of the hexagram – each stone being dedicated with prayer to one of the holy angels. The stones of the Shabbatai triangle will be dedicated to the three angelic visitors to Abraham and Sarah in the Holy Name of Yahweh – Rafael, Michael and Gabriel, and the stones of the Levanah triangle will be dedicated to the three watchers in the Holy Name of Adonai – Sennoi, Sansennoi and Sammangelof.

*Candles or lamps are placed by each of the stones; white candles by the stone of the Shabbatai triangle, red candles by the stones of the Levanah triangle.

In the center of the Sacred Ground the prayer carpet will be laid out with all of the prayer weapons upon it, as well as a holy lamp, the talisman (covered or wrapped in cloth), and offerings – the bread and wine, however, are not laid out until just before the sacred ceremony begins.

Once the Sacred Ground is set up a rite of purification and consecration of the Sacred Circle will be performed, with prayers-invocations that this Sacred Ground be as Bet El, a place of meeting of heaven and earth; then throughout the day a vigil of prayer will be kept by the holy tzaddik or wonderworker and their helpers – always at least one initiate will be in the Sacred Ground tending the continuum of prayer and meditation.

As the sun goes into the Gate of the West the assembly will gather in that place – all wearing black or dark colors, honoring the mourning of the Holy Shekinah in her exile, and the sorrow and suffering of the people and the land; the only exception to this will be the holy tzaddik or wonderworker who will wear bright colors, and the helpers who will wear white.

*The companions gather around the Sacred Circle, outside of it.

At the outset a rite of purification will be performed – most likely a smudging ceremony coupled with a full banishing; then the candles or lamps will be lit with prayers invoking the Divine Light and incense will be offered up; then the tzaddik or wonderworker will called upon Ha-Shem, the Holy Shekinah and Divine Powers to bless and empower the sacred ceremony, and lead the assembly in the making of offerings to the Holy One and Divine Powers.

All who are present are then anointed on their forehead with prayers of Holy Remembrance.

When this is done the holy tzaddik or wonderworker will take up the holy sword, invoke the Angel of the Sword and Great Guardians of the Directions for the sake of the people, praying for the shattering of the dominion of klippot, and the driving out of darkness from the people and the land.

*The helpers in this rite may very well be Templars, so a Templar may be asked to perform the invocation of the Guardians.

Then, with holy staff in hand, the three archangels are invoked, and then the three watchers, the tzaddik or wonderworker going to the corresponding sacred stone to invoke each angel – they are invoked to welcome and escort the Holy Shekinah as she is brought in from her exile, and they are invoked as guardians of the people and the land in a time of tribulation, especially as guardians of the innocent and the faithful.

*The sacred talisman is uncovered, purified and consecrated at this time.

When this is done, the holy tzaddik goes to the prayer carpet, the center of the Sacred Ground, and all turn to the Gate of the West, and the holy tzaddik leads the assembly in prayers and invocations inviting and welcoming the Queen of Shabbat, the Holy Shekinah.

The presence of the three watchers is cited as a quelling of Judgment, the pacification of angels of wrath, and the subjugation and shattering of klippot, and the presence of the three archangels is cited as an invocation of tikkune-healing, guardianship and mercy.

Then, when the Holy Shekinah is received, there will be prayers and invocations of the Holy Gospel, and the Wedding Feast will be celebrated on behalf of the people and the land – with emphasis upon the suspension of the Law by way of the Holy Cross and the Supernal Mercy and Grace of the Risen Messiah.

(Just after the consecration of bread and wine there is a special theurgic field that has been generated by the consecration and it is a prophetic moment in a Holy Eucharist – this may be used by the holy tzaddik or wonderworker to speak special invocations or perform special works as guided by the Holy Spirit and Divine Powers in the moment.)

*Each companion will enter the Sacred Ground in turn to receive the Holy Eucharist, and as they do their kavvanah will be prayers of the mercy of the Risen Messiah pouring out upon the people and the land, the suspension of Judgment and Holy Tikkune. Having received the Holy Communion, going out of the Sacred Ground they will carry the blessings to the people and the land, shifting to prayers of the extension of the Light of the True Cross.

When the Wedding Feast is accomplished, there is a worship of Ha-Shem, an offering of prayers of praise and thanksgiving, and prayers for the people and the land; then, a holy seal is place upon the rite, dedicating the merit generated to all beings, and what is to be banished is banished, completing the sacred ceremony.

*Typically, the candles will be allowed to extinguish themselves – while they burn a continuum of silent prayer and meditation will be kept. During this time, the sacred object will be removed from the circle, and all of them will be appropriately purified, and the talisman will be buried in the center of the Sacred Ground with appropriate prayers for the fullness of the Divine Presence, and for the people and the land.

When all is accomplished, the Sacred Circle and Hexagram are raked into the earth in complete faith of the dispelling of the movement of darkness in the people and the land, the shattering of the klippot, and holy oil is offered over the stones in faith in the manifestation of the Mercy of Ha-Shem.

Then a Shabbat meal may be celebrated by the assembly, tribulation and sorrow having been transformed into joy.

Guardianship of Little Children

In the tradition there is no baptism of children, though there is a ceremony for the reception of new souls and blessing of children, and as part of that a talisman or amulet of divine protection invoking the three watchers as guardian angels may be fashioned that may be placed near where a child sleeps – on the fifth birthday of the child this talisman or amulet is buried in the earth with prayers for their continued growth and happiness. This continuum is largely performed by way of prayer and meditation; however, if and when a child is in great danger, a special ceremony may be performed invoking the three watchers and consecrating a more potent talisman of guardianship.

There are many forms that such a talisman might assume, but when there is a greater need often a power bundle is made, with the holy names and sacred signs of the three watchers on it, along with those of any other Divine Powers the Holy Spirit might inspire to be invoked – this power bundle is wrapped in crimson red cloth, and tied with silver and golden cord. (See the making of power bundles elsewhere in this forum.)

*If possible, on this power bundle an owl and hawk feather will be tied, separated by a white feather, such as the feather of a white swan or white dove.

Once made, a sacred ceremony will be performed in the afternoon, consecrating it following afternoon prayers – this will usually take place in a holy sanctuary.

Lights and incense will be offered, and the wonderworker will call upon Ha-Shem, the Holy Shekinah and Divine Powers, and offerings will be made on the altar on behalf of the child and their family.

*A picture of the child with their family, along with special candle lit for them, will likely be placed upon the altar.

Then the three watchers will be invoked and prayers of divine guardianship will be spoken, and the prayer bundle will be offered up to Ha-Shem and the Holy Shekinah, with prayers for blessings and good fortune, and the power bundle will be consecrated and a vial of holy oil will be tied to it.

When this is done it is wrapped in white cloth and before sunset on the same day, if possible, it is given to the parents of the child.

When the power bundle is given to the parents of the child they will be asked to take it into their child’s room, remove the white cloth and bury the outer covering in the earth, and then to anoint every entrance to the child’s room with holy oil – every window or doorway, and to place the power bundle in the room near where the child sleeps. Unlike a general talisman or amulet for the divine protection of a child, the power bundle will be burnt and whatever remains will be buried when the danger for which it was created passes, or else after a specific period of time discerned during its creation and consecration.

A vigil of prayer and offerings will be kept following afternoon prayers for one week, or for whatever period of time inspired by the Holy Spirit – a candle being kept lit by the picture of the child with their family, if there is one on the altar.

In this way divine guardianship may be extended to a child in great danger. or a shift may be made in a matrix of extremely negative karma of a soul newly incarnate.

May the Mercy of God prevail; amen.


Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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