Post by Pathfinder on Sept 28, 2022 11:09:40 GMT
The Evocation Keys for
Orphaniel, Boel, Gavriel,
Iophiel, Tumiel, and Tzadkiel
Orpaniel appears as an angel of great beauty, standing before a stormy
ocean. Around the angel, there is a brilliant blue-white glow. There is the
scent of cedar and the feeling of the wind on your skin. Orpaniel yields a
sensation of grace and majesty.
Boel appears as a beautiful angel, bathed in white light, tinged with violet.
Boel conveys a sense of love and compassion. There is the sense of clean,
still air.
Gavriel appears in robes of brilliant white. The angel conveys a sense of
kindness and joy. There is the impression of gently moving air.
Iophiel appears in sapphire blue robes, against a pale blue sky. White
blossom falls through the air. There is the floral scent of blossom. The angel
conveys a feeling of love and courage.
Tumiel appears robed in silver and blue. Clean, fresh air rushes through,
scented with cedar. There is a strong atmosphere of kindness and serenity.
Tzadkiel is robed in violet and blue, emanating brilliant white light. The
angel conveys a sense of grace and balance.
The Evocation Keys for
Kavtziel, Ravchiel, Oziel,
Shemshiel, Tofiel, and Nagriel
Kavtziel is robed in crimson, with an aura of white and gold flames. The
angel conveys kind strength, and there is the scent of warm metal.
Ravchiel appears robed in scarlet and orange, conveying a sense of warmth
and certainty. There is a scent like burning leaves.
Oziel wears robes of gold and white and has an aura of hazy, orange flame.
The angel brings a feeling of certainty, and the scent of rocks heated by the
sun.
Shemshiel is robed in scarlet. The angel appears shimmering against a black,
starless sky, and conveys a sense of immense strength.
Tofiel is an angel of might and kindness, who appears robed in white, with an
aura of white light. There is a scent of charcoal.
Nagriel is robed in scarlet and black, emanating a golden light and the
feeling of strength. There is a scent of scorched paper.
The Evocation Keys for
Nachliel, Gavoriel, Dahniel,
Yehodiel, Kevashiel, and Shahariel
Nachliel appears as an angel of beauty, standing before a still lake at sunset
(so still that it appears as a golden mirror). The angel conveys a sense of
calm.
Gavoriel is robed in gold and amber, and feels noble and compassionate.
This beautiful angel also conveys a sense of harmony.
Dahniel wears robes of gold, and emanates a strong light, as from the midday
sun. There is a scent like fresh rosemary.
Yehodiel is robed in amber, bathed in the pink light of sunset. There is the
scent of garden flowers, and warmth like the end of a still, summery
afternoon.
Kevashiel appears as a beautiful angel, in robes the color of a pale pink rose,
bathed in light the color of honey. There is the scent of rain on grass.
Shahariel is an angel of beauty and grace, robed in gold. The angel conveys
a sense of compassion and is accompanied by a sharp spicy scent, like freshly
cut ginger.
The Evocation Keys for
Berachiel, Tahftiel, Rachmiel,
Tzafuniel, Trumiel, and Gedodiel
Berachiel wears glowing emerald robes and stands before a cloudless sky at
twilight. The angel conveys sensual love and is accompanied by the scent of
a fresh rose.
Tahftiel stands before a starry sky, robed in emerald, and warmed by a
coppery light. The angel brings a sense of confidence.
Rachmiel is robed in yellow and red, like autumn leaves. An angel of beauty,
Rachmiel brings a strong sense of communal love and the scent of warm
metal.
Tzafuniel appears as a beautiful angel, robed in forest green, but emanating a
coppery light. There is the scent of sandalwood.
Trumiel is robed in copper and gold. This beautiful angel appears in the
shimmer of a heat haze and is accompanied by the sound of wind in leaves.
Gedodiel is an angel of intense beauty, robed in amber, standing before a
lush green forest. The angel brings a strong feeling of love and the scent of
fresh earth.
The Evocation Keys for
Cheziel, Kumiel, Barkiel,
Tahariel, Nuriel, and Amiel
Cheziel appears as an angel of beauty, robed in dark red robes. The angel
conveys an atmosphere of truth.
Kumiel is robed in white, on a landscape of flat stone, bathed in amber light.
There is the scent of lime and a sense of a bright, alert intellect.
Barkiel appears as an angel of yellowish white, like a misty winter sunrise.
There is the sound of humming. The angel conveys a sense of living energy.
Tahariel is robed in russet red and bathed in an orange glow like sunset. The
angel brings the scent of lavender and conveys a feeling of great honor.
Nuriel is a beautiful angel, who appears robed in amber (the color of sunlight
passing through honey). There is the scent of lemon and the feeling of
sunshine on skin.
Amiel is an angel of great beauty and understanding, who appears robed in
dark amber.
The Evocation Keys for
Yisrael, Gahdiel, Lahaviel,
Pahniel, Zachriel, and Kedoshiel
Yisrael appears as a strong angel, dressed in robes of such dark blue they are
almost black. The angel stands in a fallow field lit by moonlight,
accompanied by the scent of cut grass.
Gahdiel is an angel robed in white, bright as a full moon, standing before a
dark, starry sky. The angel conveys great strength.
Lahaviel appears as a white angel, surrounded by a violet glow. There is the
scent of blossom and a sense of intense stillness.
Pahniel is seen as a moon-white angel, against a dark blue background, like
the sky at late twilight.
Zachriel appears as a powerful angel, robed in ivory, against a dark, indigo
sky. There is a sweet, floral scent.
Kedoshiel appears as an angel of silvery light, standing before a moonlit
river. You sense cold night air and the scent of wet stone.
The Evocation Keys for
Shelgiel, Karviel, Vaviel
Tzuriel, Ialpiel, and Tavriel
Shelgiel appears as an angel of justice and power, wearing robes of black and
gold. The scents of ivy and earth are present.
Karviel is robed in gold (like sunset light) and has an aura of pale blue. The
angel conveys kind certainty. There is an air of clean salt water.
Vaviel appears in dark red robes, but the air around the angel is like a light
blue mist. This is an atmosphere of strength and justice, and the scent of pine.
Tzuriel conveys an atmosphere of spiritual power. The angel appears bathed
in blue and golden light. White blossom falls around the angel, and you smell
the rich scent of fertile earth.
Ialpiel appears as an angel of great calm and power, standing in a field of
ripe wheat. A bluish glow emanates from the angel, and you smell the rich
scent of the wheat. When Ialpiel is present, you sense a strong atmosphere of
mystery.
Tavriel is seen robed in black, surrounded by an aura of blue flame. You
smell unburnt coal. Tavriel brings the sense of distance or journey, and places
that you have not yet been.
The Hidden Power of Evocation
Earlier in the book, I told you that this magick is largely aimed at yourself,
but a hidden power of evocation is the ability to direct the magick so that it
affects others. When you evoke successfully, you have the ability to direct
the result to another person. This can be used to gift a positive quality to
somebody you care about, or indeed to influence and compel the individual to
act in accordance with your will. If you are uncomfortable using influence
magick then pay this no heed, but if this style of magick appeals, know that it
is an option.
To illustrate this, look at the second Angel in this book, Boel, who
works with truth. When you need to hear the truth from another, Boel can
compel the other person to speak to you more truthfully. If ever you suspect
that somebody is holding back the truth, work with this angel to compel the
other party to open up to you. Whether you feel a great secret is being hidden,
or just require more open communication, Boel can open the way. To do so,
you evoke Boel and tell the angel the result that you want. You may receive
the answer immediately, from the angel, or the person in question may speak
to you more openly in the coming days.
For every angel in this book, the powers can be adapted to work on
others. Once you have an understanding of the angel’s powers and the areas
that it can affect, it is easy to work out how it can be used to influence others.
Gavriel could bestow strength on somebody you care about. Tumiel can
encourage somebody with a closed heart to feel unconditional love. Shahariel
could cause another person to appreciate their love for you. Oziel could help
a loved one to overcome a bad habit, without them ever knowing that you
called on the angel. Indeed, this work of influence, whether performed with
altruistic intentions or not, should be performed in absolute secrecy. Even
when the result has come to pass, do not let the recipient know that the
magick ever took place.
If you are able to evoke the angel, you can speak your request. Do so
firmly and clearly, without begging or explaining why you want the result,
unless the angel asks you directly. Simply state what you want to happen, and
how you want the other person to be influenced.
Evocation is far from predictable, so there are no guarantees that this
form of influence magick will always work in the way that you imagine.
Sometimes, the angel will give you a vision, or impression of another truth
that sheds light on your desire, rather than fulfilling your desire in the
expected way. This is not the angel defying you, so much as the angel
responding with a higher truth. Be warned that this can be alarming, but also
enlightening.
The Source of Angelic Knowledge
There are many divine names used to call these angels. You may feel a strong
urge to know exactly what you are saying during a ritual. When calling on the
first six angels in this book, for example, you say Zadkiel, Abagitatz,
Adirirotz, Bahirirotz, Guhviryaron, Yigbahyah, Tlamyah, Tztania, followed
by the angel’s name. What does all this mean?
The first word is the name of the archangel overseeing the operation; in
this case, Zadkiel. The second word is comprised of six letters taken from
The Forty-Two Letter Name of God; in this case, it’s Abagitatz. Following
that, you read a set of six divine names.
It’s important to know that these divine words and names do not
succumb to direct translation in an ordinary way. Simply typing the names
into an online translator will not yield anything of use. Even if you type in the
Hebrew (as seen in the outer ring of the sigil), you won’t find what you’re
looking for, and that is because there is a long and complicated history
behind the names.
For example, Adirirtotz, which is a variation of Adiriron, is a name that
speaks of a mighty singing voice. Although this name yields to translation, to
some extent, many of the names do not, because they are, after all, divine
names. They are abstractions of thought and divine power, rather than
ordinary words. They are letter combinations that reach for the divine and
should be thought of as an encoding of divine power, rather than words in the
mundane sense.
I am often asked to provide an English translation of such names, but as
there is none, all I can do here is provide a reasonable English transliteration
of the names.
The first six angels are Orpaniel, Boel, Gavriel, Iophiel, Tumiel, and
Tzadkiel, and they are associated with the archangel Zadkiel, the letter group
Abagitatz, and divine names Adirirotz, Bahirirotz, Guhviryaron, Yigbahyah,
Tlamyah, and Tztania. (You may notice that the archangel overseeing the
operation is called Zadkiel, and that one of the angels is called Tzadkiel, and
that in Hebrew and in the sigils, the spelling of these names is identical. So
are these the same angels? This is an academic point, but for the sake of your
work, you can think of them as different aspects of the same power. The
archangel Zadkiel overseas the powers of the first six angels listed here, but
Tzadkiel is called as a specific and distinct angel. As with all theory, this is
open to endless debate and speculation, but in practical terms, it is useful to
know that there is an archangel called Zadkiel and that when you call the
angel Tzadkiel, the angel has a distinct presence and atmosphere.)
The next six angels are Kavtziel, Ravchiel, Oziel, Shemshiel, Tofiel,
and Nagriel and they are associated with the archangel Camael, the letter
group Karastan and the divine names Kudamyah, Rugaryah, Riryah,
Shuhgayah, Tuhlatyah, and Nuhariyah.
The next six angels are Nachliel, Gavoriel, Dahniel, Yehodiel,
Kevashiel, and Shahariel and they are associated with the archangel Raphael,
the letter group Nagdikesh and the divine names Nishmaryah, Guharyah,
Duharyah, Yuhalyah, Kasiyah, and Shigyonyah. (The archangel Raphael is
well known in Western culture, although it is usually pronounced as
something like RAFF-EYE-ELL. Here, we use the pronunciation RAH-FAHELL. As always, correct pronunciation is not essential, but this is pointed out
so that you know the word RAH-FAH-ELL calls on the archangel Raphael.)
The next six angels are Berachiel, Tahftiel, Rachmiel, Tzafuniel,
Trumiel, and Gedodiel and they are associated with the archangel Haniel, the
letter group Batartztag, and the divine names Boalyah, Todaryah, Ramyah,
Tzatztsiyah, Tahavhiyah, and Galgalyah.
The next six angels are Cheziel, Kumiel, Barkiel, Tahariel, Nuriel, and
Amiel and they are associated with the archangel Michael, the letter group
Chakabetna and the divine names Chinanayah, Katakayah, Buhavuhavuya,
Tavhoyah, Nuhtanyah, and Amamayah. (The archangel Michael is well
known in Western culture but is usually pronounced like the English boy’s
name Michael, which is something like MIKE-ULL. Here, we use the
pronunciation ME-CHAH-ELL. Exact pronunciation is not essential, but this
is pointed out so that you know the word ME-CHAH-ELL calls on the
archangel Michael.)
The next six angels are Yisrael, Gahdiel, Lahaviel, Pahniel, Zachriel,
and Kedoshiel and they are associated with the archangel Gabriel, the letter
group Yagalpzok and the divine names Yuhalshurayah, Gawdirayah,
Luhmimaryah, Puhkorkaryah, Zahrayah, and Kuhmalyah. (The archangel
Gabriel is well known in Western culture but is usually pronounced
something like GAY-BREE-ELL. Here, we use the pronunciation GAHBREE-ELL, which is only a slight variation.)
The final six angels are Shelgiel, Karviel, Vaviel, Tzuriel, Ialpiel, and
Tavriel and they are associated with the archangel Sandalphon, the letter
group Shakavtzyat and the divine names Shathodrayah, Kadoshyah,
Vuhahaleilyah, Tzadyah, Yithadriyah, and Tamteilyah.
When you look at your chosen sigil, the above words and names appear
in the outer circle, starting at the top, with the archangel name, going anticlockwise (because Hebrew is read from right to left). The angel’s name
appears in the center of the sigil, again written from right to left. It is this
combination of Hebrew letters that gives you access to angelic power.
You may also wonder if the angels named here are the same as angels
mentioned in other books. Dahniel, for example, is listed here as an angel
who can restore balance, but in The 72 Angels of Magick, Daniel (spelled
identically in Hebrew, and pronounced exactly the same way) is an angel
who assists with decisions and communication. So are these the same angels?
My personal experience of these angels has led me to believe that the
manner of the calling affects exactly what you are calling. So when you call
using the method in this book, you access a different power to that found
when using the method found in other books. This remains true even if the
angels can objectively be said to be the same.
When I have conversed with the Dahniel mentioned in this book, using
this book’s methods, I get an impression that is quite unlike the impression I
get from the Daniel mentioned in The 72 Angels of Magick.
Sometimes, however, there are correspondences. I have, for example,
called on the Daniel in The 72 Angels of Magick, and have noted the scent of
fresh rosemary, which is associated with the Dahniel in this book.
To me, the answer is not clear-cut, and even with decades of magickal
experience, I do not have a simple answer to this question. Even when the
angels have been questioned on this matter, during direct evocation, they
have given obscure or hazy answers, as they often do when questioned about
the nature of their reality. Your own experience may give you more insight.
For the sake of practical magick, however, a good starting point is to
work with the powers as listed in each book, rather than assuming that
similarly named angels are necessarily one and the same.
If you’re wondering where we found out about these angels, you should
know that most of the angels listed here do not appear in the standard angel
dictionaries and New Age texts of modern publishing, because they belong to
a more hidden tradition of magick. If you want to do your own research, you
will find reference to these angels in texts such as Oedipus Aegyptiacus
(although it’s written in Latin), or Shorshei ha-Shemot (but that’s written in
Hebrew).
I point this out to show that these angels are not mere constructs of
modern magick, but have been referenced consistently in magickal texts for
many ages. Although you are free to do your own research, the purpose of
this book is to show how centuries of knowledge, and decades of practical
magick, can be blended into a direct magickal method.
It is not my purpose to explore the theory of what the angels are or to
proclaim which ancient text has the most accurate descriptions,
correspondences, and sigils. My own connection to these angels did not come
from primary sources, but from a private grimoire – an extensive collection
of occult material that shows how the older methods have been adapted and
streamlined. This work has been further refined by The Gallery of Magick
into the methods that you find in this book. While based in tradition, it has
been modernized and simplified.
The names and powers of the angels vary across the texts from which
they are drawn. The only way to make sense of this is through experience.
Everything you find in this book has been refined in accordance with the
experience of direct contact and communication with the angels. I believe
that the accumulated experience of many occultists is more important than
any single source. Equally, your own experience may be unique. When
working with an angel, you may gain insights into aspects of that angel that
are unknown to us. Should you develop such a personal connection, treasure
it.
Please note that the information in this chapter is provided only for
those who are curious. I occasionally receive messages from people saying, ‘I
don’t know what I’m saying, so how do I know I’m not calling on the devil?’
Although it is my firm belief that people who fear magick should steer clear
of magick, I also appreciate that a little clarification is sometimes required.
So what I provide above is only a small indication of what is being said,
along with the nature of the angels, but should you wish to research further,
this may be a helpful starting point. I should add, however, that no amount of
armchair research will ever get you a magickal result. Perform some magick,
and then you will experience magick.
The Works of Magick
If you have questions, our website is an excellent source of background
material and practical posts that help you to get magick working.
We could have published two or three books on magickal practice, but
instead, it’s all there for free. You can also find extensive FAQs for every
book. I urge you to make good use of the site when you encounter problems,
and also when you wish to expand your understanding of magick.
There are new posts every few weeks, and they can help keep your
magick vital and hone your understanding.
The Gallery of Magick Facebook page will also keep you up to date.
Please note that we only have one official Facebook page, and information in
various fan groups is not always accurate.
If you have an interest in developing your magick further, there are
many texts that can assist you, covering everything from money magick to
archangels. Please visit our website to find out more.
Damon Brand
www.galleryofmagick.com
Orphaniel, Boel, Gavriel,
Iophiel, Tumiel, and Tzadkiel
Orpaniel appears as an angel of great beauty, standing before a stormy
ocean. Around the angel, there is a brilliant blue-white glow. There is the
scent of cedar and the feeling of the wind on your skin. Orpaniel yields a
sensation of grace and majesty.
Boel appears as a beautiful angel, bathed in white light, tinged with violet.
Boel conveys a sense of love and compassion. There is the sense of clean,
still air.
Gavriel appears in robes of brilliant white. The angel conveys a sense of
kindness and joy. There is the impression of gently moving air.
Iophiel appears in sapphire blue robes, against a pale blue sky. White
blossom falls through the air. There is the floral scent of blossom. The angel
conveys a feeling of love and courage.
Tumiel appears robed in silver and blue. Clean, fresh air rushes through,
scented with cedar. There is a strong atmosphere of kindness and serenity.
Tzadkiel is robed in violet and blue, emanating brilliant white light. The
angel conveys a sense of grace and balance.
The Evocation Keys for
Kavtziel, Ravchiel, Oziel,
Shemshiel, Tofiel, and Nagriel
Kavtziel is robed in crimson, with an aura of white and gold flames. The
angel conveys kind strength, and there is the scent of warm metal.
Ravchiel appears robed in scarlet and orange, conveying a sense of warmth
and certainty. There is a scent like burning leaves.
Oziel wears robes of gold and white and has an aura of hazy, orange flame.
The angel brings a feeling of certainty, and the scent of rocks heated by the
sun.
Shemshiel is robed in scarlet. The angel appears shimmering against a black,
starless sky, and conveys a sense of immense strength.
Tofiel is an angel of might and kindness, who appears robed in white, with an
aura of white light. There is a scent of charcoal.
Nagriel is robed in scarlet and black, emanating a golden light and the
feeling of strength. There is a scent of scorched paper.
The Evocation Keys for
Nachliel, Gavoriel, Dahniel,
Yehodiel, Kevashiel, and Shahariel
Nachliel appears as an angel of beauty, standing before a still lake at sunset
(so still that it appears as a golden mirror). The angel conveys a sense of
calm.
Gavoriel is robed in gold and amber, and feels noble and compassionate.
This beautiful angel also conveys a sense of harmony.
Dahniel wears robes of gold, and emanates a strong light, as from the midday
sun. There is a scent like fresh rosemary.
Yehodiel is robed in amber, bathed in the pink light of sunset. There is the
scent of garden flowers, and warmth like the end of a still, summery
afternoon.
Kevashiel appears as a beautiful angel, in robes the color of a pale pink rose,
bathed in light the color of honey. There is the scent of rain on grass.
Shahariel is an angel of beauty and grace, robed in gold. The angel conveys
a sense of compassion and is accompanied by a sharp spicy scent, like freshly
cut ginger.
The Evocation Keys for
Berachiel, Tahftiel, Rachmiel,
Tzafuniel, Trumiel, and Gedodiel
Berachiel wears glowing emerald robes and stands before a cloudless sky at
twilight. The angel conveys sensual love and is accompanied by the scent of
a fresh rose.
Tahftiel stands before a starry sky, robed in emerald, and warmed by a
coppery light. The angel brings a sense of confidence.
Rachmiel is robed in yellow and red, like autumn leaves. An angel of beauty,
Rachmiel brings a strong sense of communal love and the scent of warm
metal.
Tzafuniel appears as a beautiful angel, robed in forest green, but emanating a
coppery light. There is the scent of sandalwood.
Trumiel is robed in copper and gold. This beautiful angel appears in the
shimmer of a heat haze and is accompanied by the sound of wind in leaves.
Gedodiel is an angel of intense beauty, robed in amber, standing before a
lush green forest. The angel brings a strong feeling of love and the scent of
fresh earth.
The Evocation Keys for
Cheziel, Kumiel, Barkiel,
Tahariel, Nuriel, and Amiel
Cheziel appears as an angel of beauty, robed in dark red robes. The angel
conveys an atmosphere of truth.
Kumiel is robed in white, on a landscape of flat stone, bathed in amber light.
There is the scent of lime and a sense of a bright, alert intellect.
Barkiel appears as an angel of yellowish white, like a misty winter sunrise.
There is the sound of humming. The angel conveys a sense of living energy.
Tahariel is robed in russet red and bathed in an orange glow like sunset. The
angel brings the scent of lavender and conveys a feeling of great honor.
Nuriel is a beautiful angel, who appears robed in amber (the color of sunlight
passing through honey). There is the scent of lemon and the feeling of
sunshine on skin.
Amiel is an angel of great beauty and understanding, who appears robed in
dark amber.
The Evocation Keys for
Yisrael, Gahdiel, Lahaviel,
Pahniel, Zachriel, and Kedoshiel
Yisrael appears as a strong angel, dressed in robes of such dark blue they are
almost black. The angel stands in a fallow field lit by moonlight,
accompanied by the scent of cut grass.
Gahdiel is an angel robed in white, bright as a full moon, standing before a
dark, starry sky. The angel conveys great strength.
Lahaviel appears as a white angel, surrounded by a violet glow. There is the
scent of blossom and a sense of intense stillness.
Pahniel is seen as a moon-white angel, against a dark blue background, like
the sky at late twilight.
Zachriel appears as a powerful angel, robed in ivory, against a dark, indigo
sky. There is a sweet, floral scent.
Kedoshiel appears as an angel of silvery light, standing before a moonlit
river. You sense cold night air and the scent of wet stone.
The Evocation Keys for
Shelgiel, Karviel, Vaviel
Tzuriel, Ialpiel, and Tavriel
Shelgiel appears as an angel of justice and power, wearing robes of black and
gold. The scents of ivy and earth are present.
Karviel is robed in gold (like sunset light) and has an aura of pale blue. The
angel conveys kind certainty. There is an air of clean salt water.
Vaviel appears in dark red robes, but the air around the angel is like a light
blue mist. This is an atmosphere of strength and justice, and the scent of pine.
Tzuriel conveys an atmosphere of spiritual power. The angel appears bathed
in blue and golden light. White blossom falls around the angel, and you smell
the rich scent of fertile earth.
Ialpiel appears as an angel of great calm and power, standing in a field of
ripe wheat. A bluish glow emanates from the angel, and you smell the rich
scent of the wheat. When Ialpiel is present, you sense a strong atmosphere of
mystery.
Tavriel is seen robed in black, surrounded by an aura of blue flame. You
smell unburnt coal. Tavriel brings the sense of distance or journey, and places
that you have not yet been.
The Hidden Power of Evocation
Earlier in the book, I told you that this magick is largely aimed at yourself,
but a hidden power of evocation is the ability to direct the magick so that it
affects others. When you evoke successfully, you have the ability to direct
the result to another person. This can be used to gift a positive quality to
somebody you care about, or indeed to influence and compel the individual to
act in accordance with your will. If you are uncomfortable using influence
magick then pay this no heed, but if this style of magick appeals, know that it
is an option.
To illustrate this, look at the second Angel in this book, Boel, who
works with truth. When you need to hear the truth from another, Boel can
compel the other person to speak to you more truthfully. If ever you suspect
that somebody is holding back the truth, work with this angel to compel the
other party to open up to you. Whether you feel a great secret is being hidden,
or just require more open communication, Boel can open the way. To do so,
you evoke Boel and tell the angel the result that you want. You may receive
the answer immediately, from the angel, or the person in question may speak
to you more openly in the coming days.
For every angel in this book, the powers can be adapted to work on
others. Once you have an understanding of the angel’s powers and the areas
that it can affect, it is easy to work out how it can be used to influence others.
Gavriel could bestow strength on somebody you care about. Tumiel can
encourage somebody with a closed heart to feel unconditional love. Shahariel
could cause another person to appreciate their love for you. Oziel could help
a loved one to overcome a bad habit, without them ever knowing that you
called on the angel. Indeed, this work of influence, whether performed with
altruistic intentions or not, should be performed in absolute secrecy. Even
when the result has come to pass, do not let the recipient know that the
magick ever took place.
If you are able to evoke the angel, you can speak your request. Do so
firmly and clearly, without begging or explaining why you want the result,
unless the angel asks you directly. Simply state what you want to happen, and
how you want the other person to be influenced.
Evocation is far from predictable, so there are no guarantees that this
form of influence magick will always work in the way that you imagine.
Sometimes, the angel will give you a vision, or impression of another truth
that sheds light on your desire, rather than fulfilling your desire in the
expected way. This is not the angel defying you, so much as the angel
responding with a higher truth. Be warned that this can be alarming, but also
enlightening.
The Source of Angelic Knowledge
There are many divine names used to call these angels. You may feel a strong
urge to know exactly what you are saying during a ritual. When calling on the
first six angels in this book, for example, you say Zadkiel, Abagitatz,
Adirirotz, Bahirirotz, Guhviryaron, Yigbahyah, Tlamyah, Tztania, followed
by the angel’s name. What does all this mean?
The first word is the name of the archangel overseeing the operation; in
this case, Zadkiel. The second word is comprised of six letters taken from
The Forty-Two Letter Name of God; in this case, it’s Abagitatz. Following
that, you read a set of six divine names.
It’s important to know that these divine words and names do not
succumb to direct translation in an ordinary way. Simply typing the names
into an online translator will not yield anything of use. Even if you type in the
Hebrew (as seen in the outer ring of the sigil), you won’t find what you’re
looking for, and that is because there is a long and complicated history
behind the names.
For example, Adirirtotz, which is a variation of Adiriron, is a name that
speaks of a mighty singing voice. Although this name yields to translation, to
some extent, many of the names do not, because they are, after all, divine
names. They are abstractions of thought and divine power, rather than
ordinary words. They are letter combinations that reach for the divine and
should be thought of as an encoding of divine power, rather than words in the
mundane sense.
I am often asked to provide an English translation of such names, but as
there is none, all I can do here is provide a reasonable English transliteration
of the names.
The first six angels are Orpaniel, Boel, Gavriel, Iophiel, Tumiel, and
Tzadkiel, and they are associated with the archangel Zadkiel, the letter group
Abagitatz, and divine names Adirirotz, Bahirirotz, Guhviryaron, Yigbahyah,
Tlamyah, and Tztania. (You may notice that the archangel overseeing the
operation is called Zadkiel, and that one of the angels is called Tzadkiel, and
that in Hebrew and in the sigils, the spelling of these names is identical. So
are these the same angels? This is an academic point, but for the sake of your
work, you can think of them as different aspects of the same power. The
archangel Zadkiel overseas the powers of the first six angels listed here, but
Tzadkiel is called as a specific and distinct angel. As with all theory, this is
open to endless debate and speculation, but in practical terms, it is useful to
know that there is an archangel called Zadkiel and that when you call the
angel Tzadkiel, the angel has a distinct presence and atmosphere.)
The next six angels are Kavtziel, Ravchiel, Oziel, Shemshiel, Tofiel,
and Nagriel and they are associated with the archangel Camael, the letter
group Karastan and the divine names Kudamyah, Rugaryah, Riryah,
Shuhgayah, Tuhlatyah, and Nuhariyah.
The next six angels are Nachliel, Gavoriel, Dahniel, Yehodiel,
Kevashiel, and Shahariel and they are associated with the archangel Raphael,
the letter group Nagdikesh and the divine names Nishmaryah, Guharyah,
Duharyah, Yuhalyah, Kasiyah, and Shigyonyah. (The archangel Raphael is
well known in Western culture, although it is usually pronounced as
something like RAFF-EYE-ELL. Here, we use the pronunciation RAH-FAHELL. As always, correct pronunciation is not essential, but this is pointed out
so that you know the word RAH-FAH-ELL calls on the archangel Raphael.)
The next six angels are Berachiel, Tahftiel, Rachmiel, Tzafuniel,
Trumiel, and Gedodiel and they are associated with the archangel Haniel, the
letter group Batartztag, and the divine names Boalyah, Todaryah, Ramyah,
Tzatztsiyah, Tahavhiyah, and Galgalyah.
The next six angels are Cheziel, Kumiel, Barkiel, Tahariel, Nuriel, and
Amiel and they are associated with the archangel Michael, the letter group
Chakabetna and the divine names Chinanayah, Katakayah, Buhavuhavuya,
Tavhoyah, Nuhtanyah, and Amamayah. (The archangel Michael is well
known in Western culture but is usually pronounced like the English boy’s
name Michael, which is something like MIKE-ULL. Here, we use the
pronunciation ME-CHAH-ELL. Exact pronunciation is not essential, but this
is pointed out so that you know the word ME-CHAH-ELL calls on the
archangel Michael.)
The next six angels are Yisrael, Gahdiel, Lahaviel, Pahniel, Zachriel,
and Kedoshiel and they are associated with the archangel Gabriel, the letter
group Yagalpzok and the divine names Yuhalshurayah, Gawdirayah,
Luhmimaryah, Puhkorkaryah, Zahrayah, and Kuhmalyah. (The archangel
Gabriel is well known in Western culture but is usually pronounced
something like GAY-BREE-ELL. Here, we use the pronunciation GAHBREE-ELL, which is only a slight variation.)
The final six angels are Shelgiel, Karviel, Vaviel, Tzuriel, Ialpiel, and
Tavriel and they are associated with the archangel Sandalphon, the letter
group Shakavtzyat and the divine names Shathodrayah, Kadoshyah,
Vuhahaleilyah, Tzadyah, Yithadriyah, and Tamteilyah.
When you look at your chosen sigil, the above words and names appear
in the outer circle, starting at the top, with the archangel name, going anticlockwise (because Hebrew is read from right to left). The angel’s name
appears in the center of the sigil, again written from right to left. It is this
combination of Hebrew letters that gives you access to angelic power.
You may also wonder if the angels named here are the same as angels
mentioned in other books. Dahniel, for example, is listed here as an angel
who can restore balance, but in The 72 Angels of Magick, Daniel (spelled
identically in Hebrew, and pronounced exactly the same way) is an angel
who assists with decisions and communication. So are these the same angels?
My personal experience of these angels has led me to believe that the
manner of the calling affects exactly what you are calling. So when you call
using the method in this book, you access a different power to that found
when using the method found in other books. This remains true even if the
angels can objectively be said to be the same.
When I have conversed with the Dahniel mentioned in this book, using
this book’s methods, I get an impression that is quite unlike the impression I
get from the Daniel mentioned in The 72 Angels of Magick.
Sometimes, however, there are correspondences. I have, for example,
called on the Daniel in The 72 Angels of Magick, and have noted the scent of
fresh rosemary, which is associated with the Dahniel in this book.
To me, the answer is not clear-cut, and even with decades of magickal
experience, I do not have a simple answer to this question. Even when the
angels have been questioned on this matter, during direct evocation, they
have given obscure or hazy answers, as they often do when questioned about
the nature of their reality. Your own experience may give you more insight.
For the sake of practical magick, however, a good starting point is to
work with the powers as listed in each book, rather than assuming that
similarly named angels are necessarily one and the same.
If you’re wondering where we found out about these angels, you should
know that most of the angels listed here do not appear in the standard angel
dictionaries and New Age texts of modern publishing, because they belong to
a more hidden tradition of magick. If you want to do your own research, you
will find reference to these angels in texts such as Oedipus Aegyptiacus
(although it’s written in Latin), or Shorshei ha-Shemot (but that’s written in
Hebrew).
I point this out to show that these angels are not mere constructs of
modern magick, but have been referenced consistently in magickal texts for
many ages. Although you are free to do your own research, the purpose of
this book is to show how centuries of knowledge, and decades of practical
magick, can be blended into a direct magickal method.
It is not my purpose to explore the theory of what the angels are or to
proclaim which ancient text has the most accurate descriptions,
correspondences, and sigils. My own connection to these angels did not come
from primary sources, but from a private grimoire – an extensive collection
of occult material that shows how the older methods have been adapted and
streamlined. This work has been further refined by The Gallery of Magick
into the methods that you find in this book. While based in tradition, it has
been modernized and simplified.
The names and powers of the angels vary across the texts from which
they are drawn. The only way to make sense of this is through experience.
Everything you find in this book has been refined in accordance with the
experience of direct contact and communication with the angels. I believe
that the accumulated experience of many occultists is more important than
any single source. Equally, your own experience may be unique. When
working with an angel, you may gain insights into aspects of that angel that
are unknown to us. Should you develop such a personal connection, treasure
it.
Please note that the information in this chapter is provided only for
those who are curious. I occasionally receive messages from people saying, ‘I
don’t know what I’m saying, so how do I know I’m not calling on the devil?’
Although it is my firm belief that people who fear magick should steer clear
of magick, I also appreciate that a little clarification is sometimes required.
So what I provide above is only a small indication of what is being said,
along with the nature of the angels, but should you wish to research further,
this may be a helpful starting point. I should add, however, that no amount of
armchair research will ever get you a magickal result. Perform some magick,
and then you will experience magick.
The Works of Magick
If you have questions, our website is an excellent source of background
material and practical posts that help you to get magick working.
We could have published two or three books on magickal practice, but
instead, it’s all there for free. You can also find extensive FAQs for every
book. I urge you to make good use of the site when you encounter problems,
and also when you wish to expand your understanding of magick.
There are new posts every few weeks, and they can help keep your
magick vital and hone your understanding.
The Gallery of Magick Facebook page will also keep you up to date.
Please note that we only have one official Facebook page, and information in
various fan groups is not always accurate.
If you have an interest in developing your magick further, there are
many texts that can assist you, covering everything from money magick to
archangels. Please visit our website to find out more.
Damon Brand
www.galleryofmagick.com